12.205
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
प्रवृत्तिलक्षणो धर्मो यथायमुपपद्यते। तेषां विज्ञाननिष्ठानामन्यत्तत्त्वं न रोचते ॥१२-२०५-१॥
pravṛttilakṣaṇo dharmo yathāyamupapadyate। teṣāṃ vijñānaniṣṭhānām anyattattvaṃ na rocate ॥12-205-1॥
[प्रवृत्ति (pravṛtti) - activity; लक्षणः (lakṣaṇaḥ) - characteristic; धर्मः (dharmaḥ) - duty; यथा (yathā) - as; अयम् (ayam) - this; उपपद्यते (upapadyate) - is accepted; तेषाम् (teṣām) - of those; विज्ञाननिष्ठानाम् (vijñānaniṣṭhānām) - of those established in knowledge; अन्यत् (anyat) - other; तत्त्वम् (tattvam) - principle; न (na) - not; रोचते (rocate) - pleases;]
(The characteristic of dharma is activity, as this is accepted. For those established in knowledge, another principle does not please.)
The characteristic of dharma is activity, as this is accepted. Those who are established in knowledge are not pleased by any other principle.
दुर्लभा वेदविद्वांसो वेदोक्तेषु व्यवस्थिताः। प्रयोजनमतस्त्वत्र मार्गमिच्छन्ति संस्तुतम् ॥१२-२०५-२॥
durlabhā vedavidvāṃso vedokteṣu vyavasthitāḥ। prayojanamatastvatra mārgamicchanti saṃstutam ॥12-205-2॥
[दुर्लभा (durlabhā) - difficult to obtain; वेदविद्वांसः (vedavidvāṃsaḥ) - knowers of the Veda; वेदोक्तेषु (vedokteṣu) - in what is stated in the Veda; व्यवस्थिताः (vyavasthitāḥ) - established; प्रयोजनम् (prayojanam) - purpose; अतः (ataḥ) - therefore; तु (tu) - but; अत्र (atra) - here; मार्गम् (mārgam) - the path; इच्छन्ति (icchanti) - desire; संस्तुतम् (saṃstutam) - praised;]
(Difficult to obtain are the knowers of the Veda established in what is stated in the Veda. Therefore, but here, they desire the purpose, the praised path.)
True knowers of the Veda, firmly established in the teachings of the Veda, are rare. Therefore, here, people seek the praised path for their purpose.
सद्भिराचरितत्वात्तु वृत्तमेतदगर्हितम्। इयं सा बुद्धिरन्येयं यया याति परां गतिम् ॥१२-२०५-३॥
sadbhir ācaritatvāt tu vṛttam etad agarhitam। iyaṃ sā buddhir anyeyam yayā yāti parāṃ gatim ॥12-205-3॥
[सद्भिः (sadbhih) - by the virtuous; आचरितत्वात् (ācaritatvāt) - because of being practiced; तु (tu) - but; वृत्तम् (vṛttam) - conduct; एतत् (etat) - this; अगर्हितम् (agarhitam) - not censured; इयम् (iyam) - this; सा (sā) - that; बुद्धिः (buddhiḥ) - intellect; अन्येयं (anyeyam) - other than this; यया (yayā) - by which; याति (yāti) - goes; पराम् (parām) - supreme; गतिम् (gatim) - state;]
(But this conduct, because of being practiced by the virtuous, is not censured. This is that intellect, other than this, by which one goes to the supreme state.)
But this conduct, being practiced by the virtuous, is blameless. This is the intellect—other than this—by which one attains the highest state.
शरीरवानुपादत्ते मोहात्सर्वपरिग्रहान्। कामक्रोधादिभिर्भावैर्युक्तो राजसतामसैः ॥१२-२०५-४॥
śarīravānupādatte mohātsarvapari-grahān। kāma-krodhādibhirbhāvairyukto rājasatāmasaiḥ ॥12-205-4॥
[शरीरवान् (śarīravān) - possessed of a body; उपादत्ते (upādatte) - takes up; मोहात् (mohāt) - from delusion; सर्वपरिग्रहान् (sarva-parigrahān) - all possessions; काम (kāma) - desire; क्रोधादिभिः (krodhādibhiḥ) - by anger and the like; भावैः (bhāvaiḥ) - by states; युक्तः (yuktaḥ) - joined; राजस (rājasa) - of passion; तामसैः (tāmasaiḥ) - of darkness;]
(Possessed of a body, from delusion, takes up all possessions; joined by states such as desire, anger and the like, with those of passion and darkness.)
One who has a body, due to delusion, acquires all sorts of possessions; being influenced by states like desire, anger, and others, he is associated with qualities of passion and darkness.
नाशुद्धमाचरेत्तस्मादभीप्सन्देहयापनम्। कर्मणो विवरं कुर्वन्न लोकानाप्नुयाच्छुभान् ॥१२-२०५-५॥
nāśuddham ācaret tasmād abhipsan dehayāpanam। karmaṇo vivaraṃ kurvan lokān āpnuyāc chubhān ॥12-205-5॥
[न (na) - not; अशुद्धम् (aśuddham) - impure; आचरेत् (ācaret) - should perform; तस्मात् (tasmāt) - therefore; अभीप्सन् (abhipsan) - desiring; देह-यापनम् (deha-yāpanam) - maintenance of the body; कर्मणः (karmaṇaḥ) - of action; विवरम् (vivaram) - gap; कुर्वन् (kurvan) - making; लोकान् (lokān) - worlds; आप्नुयात् (āpnuyāt) - may attain; शुभान् (śubhān) - auspicious;]
(Therefore, one should not perform impure (acts), desiring maintenance of the body; making a gap in action, one may attain auspicious worlds.)
Therefore, one should not perform impure acts even for the sake of maintaining the body; by creating a gap in (righteous) action, one may attain auspicious worlds.
लोहयुक्तं यथा हेम विपक्वं न विराजते। तथापक्वकषायाख्यं विज्ञानं न प्रकाशते ॥१२-२०५-६॥
lohayuktaṃ yathā hema vipakvaṃ na virājate। tathāpakvakaṣāyākhyaṃ vijñānaṃ na prakāśate ॥12-205-6॥
[लोहयुक्तं (lohayuktam) - iron-associated; यथा (yathā) - just as; हेम (hema) - gold; विपक्वं (vipakvam) - unrefined; न (na) - not; विराजते (virājate) - shines; तथा (tathā) - so; अपक्वकषायाख्यं (apakvakaṣāyākhyam) - called unpurified by passions; विज्ञानं (vijñānam) - knowledge; न (na) - not; प्रकाशते (prakāśate) - shines forth;]
(Iron-associated, just as gold unrefined does not shine; so knowledge called unpurified by passions does not shine forth.)
Just as gold mixed with iron and unrefined does not shine, so too knowledge tainted by unpurified passions does not become radiant.
यश्चाधर्मं चरेन्मोहात्कामलोभावनु प्लवन्। धर्म्यं पन्थानमाक्रम्य सानुबन्धो विनश्यति ॥१२-२०५-७॥
yaś cādharmam caren mohāt kāmalobhān anuplavan | dharmyaṃ panthānam ākrāmya sānubandho vinaśyati ॥12-205-7॥
[यः (yaḥ) - who; च (ca) - and; अधर्मं (adharmam) - unrighteousness; चरेत् (caret) - should act; मोहात् (mohāt) - from delusion; कामलोभात् (kāmalobhāt) - from desire and greed; अनुप्लवन् (anuplavan) - following; धर्म्यम् (dharmyam) - righteous; पन्थानम् (panthānam) - path; आक्रम्य (ākramya) - having transgressed; सानुबन्धः (sānubandhaḥ) - with his associates; विनश्यति (vinaśyati) - perishes;]
(Who, acting unrighteously from delusion, following desire and greed, having transgressed the righteous path, with his associates, perishes.)
Whoever, out of delusion, acts unrighteously, following desire and greed, and transgresses the righteous path, perishes along with his associates.
शन्दादीन्विषयांस्तस्मादसंरागादनुप्लवेत्। क्रोधहर्षौ विषादश्च जायन्ते हि परस्परम् ॥१२-२०५-८॥
śandādīnviṣayāṃstasmādasaṃrāgādanuplavet। krodhaharṣau viṣādaśca jāyante hi parasparam ॥12-205-8॥
[शन्दादीन् (śandādīn) - objects such as sound; विषयान् (viṣayān) - sense-objects; तस्मात् (tasmāt) - therefore; असंरागात् (asaṃrāgāt) - from non-attachment; अनुप्लवेत् (anuplavet) - should not be disturbed; क्रोध (krodha) - anger; हर्षौ (harṣau) - and joy; विषादः (viṣādaḥ) - sorrow; च (ca) - and; जायन्ते (jāyante) - arise; हि (hi) - indeed; परस्परम् (parasparam) - mutually;]
(Therefore, one should not be disturbed by sense-objects such as sound, from non-attachment. Indeed, anger, joy, and sorrow arise mutually.)
Therefore, one should remain unattached to sense-objects such as sound. For anger, joy, and sorrow indeed arise in relation to each other.
पञ्चभूतात्मके देहे सत्त्वराजसतामसे। कमभिष्टुवते चायं कं वा क्रोशति किं वदेत् ॥१२-२०५-९॥
pañcabhūtātmake dehe sattvarājasatāmase। kam abhiṣṭuvate ca ayaṃ kaṃ vā krośati kiṃ vadet ॥12-205-9॥
[पञ्चभूतात्मके (pañcabhūtātmake) - in the body composed of five elements; देहे (dehe) - in the body; सत्त्वराजसतामसे (sattvarājasatāmase) - of sattva, rajas, and tamas; कम् (kam) - whom; अभिष्टुवते (abhiṣṭuvate) - praises; च (ca) - and; अयम् (ayam) - this (person); कं (kaṃ) - whom; वा (vā) - or; क्रोशति (krośati) - cries out to; किं (kiṃ) - what; वदेत् (vadet) - would say;]
(In the body composed of five elements, of sattva, rajas, and tamas, whom does this (person) praise and whom or to whom does he cry out, what would he say?)
In this body made of the five elements and governed by sattva, rajas, and tamas, whom does this person praise, to whom does he cry out, and what could he possibly say?
स्पर्शरूपरसाद्येषु सङ्गं गच्छन्ति बालिशाः। नावगच्छन्त्यविज्ञानादात्मजं पार्थिवं गुणम् ॥१२-२०५-१०॥
sparśa-rūpa-rasādyeṣu saṅgaṃ gacchanti bāliśāḥ। nāvagacchanty-avidyānād-ātmajaṃ pārthivaṃ guṇam ॥12-205-10॥
[स्पर्श (sparśa) - touch; रूप (rūpa) - form; रस (rasa) - taste; आद्येषु (ādyeṣu) - and others; in the first (among these); सङ्गं (saṅgam) - attachment; गच्छन्ति (gacchanti) - go; reach; attain; बालिशाः (bāliśāḥ) - the childish; the ignorant; न (na) - not; अवगच्छन्ति (avagacchanti) - understand; अविज्ञानात् (avidyānāt) - due to ignorance; आत्मजं (ātmajam) - born of the self; produced from the self; पार्थिवं (pārthivam) - earthly; of the earth; गुणम् (guṇam) - quality; attribute;]
(The childish go towards attachment in touch, form, taste, and others; they do not understand, due to ignorance, the quality born of the self, the earthly quality.)
The ignorant become attached to sense objects like touch, form, and taste; but, due to ignorance, they do not understand that these qualities are produced from the self and are of the earth.
मृन्मयं शरणं यद्वन्मृदैव परिलिप्यते। पार्थिवोऽयं तथा देहो मृद्विकारैर्विलिप्यते ॥१२-२०५-११॥
mṛnmayaṃ śaraṇaṃ yadvān mṛdaiva parilipyate। pārthivo'yaṃ tathā deho mṛdvikārair vilipyate ॥12-205-11॥
[मृन्मयम् (mṛnmayam) - made of clay; शरणम् (śaraṇam) - shelter; यद्वत् (yadvat) - just as; मृदा (mṛdā) - with clay; एव (eva) - indeed; परिलिप्यते (parilipyate) - is smeared; पार्थिवः (pārthivaḥ) - earthly; अयम् (ayam) - this; तथा (tathā) - in the same way; देहः (dehaḥ) - body; मृद्-विकारैः (mṛd-vikāraiḥ) - by modifications of clay; विलिप्यते (vilipyate) - is smeared;]
(Just as a shelter made of clay is indeed smeared with clay, in the same way, this earthly body is smeared by modifications of clay.)
Just as a clay shelter is covered with clay, so too this earthly body is covered by the transformations of clay.
मधु तैलं पयः सर्पिर्मांसानि लवणं गुडः। धान्यानि फलमूलानि मृद्विकाराः सहाम्भसा ॥१२-२०५-१२॥
madhu tailaṃ payaḥ sarpir māṃsāni lavaṇaṃ guḍaḥ। dhānyāni phalamūlāni mṛdvikārāḥ sahāmbhasā ॥12-205-12॥
[मधु (madhu) - honey; तैलं (tailaṃ) - oil; पयः (payaḥ) - milk; सर्पिः (sarpis) - ghee; मांसानि (māṃsāni) - meats; लवणं (lavaṇaṃ) - salt; गुडः (guḍaḥ) - jaggery; धान्यानि (dhānyāni) - grains; फलमूलानि (phalamūlāni) - fruits and roots; मृद्विकाराः (mṛdvikārāḥ) - soft foods; सह (saha) - with; अम्भसा (ambhasā) - water;]
(honey; oil; milk; ghee; meats; salt; jaggery; grains; fruits and roots; soft foods; with water.)
Honey, oil, milk, ghee, meats, salt, jaggery, grains, fruits and roots, and soft foods with water.
यद्वत्कान्तारमातिष्ठन्नौत्सुक्यं समनुव्रजेत्। श्रमादाहारमादद्यादस्वाद्वपि हि यापनम् ॥१२-२०५-१३॥
yadvat kāntāram ātiṣṭhan na utsukyam samanuvrajet | śramāt āhāram ādadyāt asvād api hi yāpanam || 12-205-13 ||
[यद्वत् (yadvat) - just as; कान्तारम् (kāntāram) - forest; आतिष्ठन् (ātiṣṭhan) - dwelling; न (na) - not; उत्सुक्यम् (utsukyam) - anxiety; समनुव्रजेत् (samanuvrajet) - should follow; श्रमात् (śramāt) - from fatigue; आहारम् (āhāram) - food; आदद्यात् (ādadyāt) - should take; अस्वाद् (asvād) - without relish; अपि (api) - even; हि (hi) - indeed; यापनम् (yāpanam) - sustenance;]
(Just as, dwelling in a forest, one should not follow anxiety; from fatigue, one should take food even without relish, indeed, for sustenance.)
Just as one living in a forest should not be anxious, and should take food even without relish, simply for the sake of sustaining oneself.
तद्वत्संसारकान्तारमातिष्ठञ्श्रमतत्परः। यात्रार्थमद्यादाहारं व्याधितो भेषजं यथा ॥१२-२०५-१४॥
tadvat saṃsāra-kāntāram ātiṣṭhan śrama-tatparaḥ। yātrārtham adyād āhāraṃ vyādhitaḥ bheṣajam yathā॥12-205-14॥
[तद्वत् (tadvat) - in that manner; संसार (saṃsāra) - cycle of existence; कान्तारम् (kāntāram) - wilderness; आतिष्ठन् (ātiṣṭhan) - standing in; श्रम (śrama) - effort; तत्परः (tatparaḥ) - intent upon; यात्रार्थम् (yātrārtham) - for the purpose of journey; अद्यात् (adyāt) - should eat; आहारम् (āhāram) - food; व्याधितः (vyādhitaḥ) - one who is diseased; भेषजम् (bheṣajam) - medicine; यथा (yathā) - just as;]
(In that manner, standing in the wilderness of saṃsāra, intent upon effort, for the purpose of the journey, one should eat food just as a diseased person (takes) medicine.)
Just as a diseased person takes medicine for recovery, so too, standing in the wilderness of saṃsāra and intent on effort, one should partake of food only for the purpose of the journey.
सत्यशौचार्जवत्यागैर्यशसा विक्रमेण च। क्षान्त्या धृत्या च बुद्ध्या च मनसा तपसैव च ॥१२-२०५-१५॥
satyaśaucārjavatyāgairyaśasā vikrameṇa ca। kṣāntyā dhṛtyā ca buddhyā ca manasā tapasaiva ca ॥12-205-15॥
[सत्य (satya) - truth; शौच (śauca) - purity; आर्जव (ārjava) - straightforwardness; त्यागैः (tyāgaiḥ) - by renunciations; यशसा (yaśasā) - by fame; विक्रमेण (vikrameṇa) - by valor; च (ca) - and; क्षान्त्या (kṣāntyā) - by forbearance; धृत्या (dhṛtyā) - by steadfastness; च (ca) - and; बुद्ध्या (buddhyā) - by intelligence; च (ca) - and; मनसा (manasā) - by mind; तपसा (tapasā) - by austerity; एव (eva) - indeed; च (ca) - and;]
(By truth, purity, straightforwardness, renunciations, fame, valor, and by forbearance, steadfastness, intelligence, mind, and indeed by austerity.)
One attains greatness through truth, purity, straightforwardness, renunciation, fame, valor, forbearance, steadfastness, intelligence, control of mind, and indeed, through austerity.
भावान्सर्वान्यथावृत्तान्संवसेत यथाक्रमम्। शान्तिमिच्छन्नदीनात्मा संयच्छेदिन्द्रियाणि च ॥१२-२०५-१६॥
bhāvān sarvān yathā-vṛttān saṃvaseta yathā-kramam। śāntim icchan adīna-ātmā saṃyacchet indriyāṇi ca ॥12-205-16॥
[भावान् (bhāvān) - beings; सर्वान् (sarvān) - all; यथावृत्तान् (yathā-vṛttān) - as-their-conduct; संवसेत् (saṃvaset) - should associate; यथाक्रमम् (yathā-kramam) - according-to-order; शान्तिम् (śāntim) - peace; इच्छन् (icchan) - desiring; अदीनात्मा (adīna-ātmā) - not-dejected-in-spirit; संयच्छेत् (saṃyacchet) - should restrain; इन्द्रियाणि (indriyāṇi) - the-senses; च (ca) - and;]
(He should associate with all beings as per their conduct, according to order. Desiring peace, with a spirit not dejected, he should also restrain the senses.)
He should live with all beings according to their conduct and proper order. Wishing for peace, with an undepressed spirit, he should also restrain his senses.
सत्त्वेन रजसा चैव तमसा चैव मोहिताः। चक्रवत्परिवर्तन्ते ह्यज्ञानाज्जन्तवो भृशम् ॥१२-२०५-१७॥
sattvena rajasā caiva tamasā caiva mohitāḥ। cakravatparivartante hyajñānājjantavo bhṛśam ॥12-205-17॥
[सत्त्वेन (sattvena) - by sattva; by purity; रजसा (rajasā) - by rajas; by passion; च (ca) - and; एव (eva) - indeed; तमसा (tamasā) - by tamas; by darkness; च (ca) - and; एव (eva) - indeed; मोहिताः (mohitāḥ) - deluded; bewildered; चक्रवत् (cakravat) - like a wheel; परिवर्तन्ते (parivartante) - they revolve; हि (hi) - indeed; अज्ञानात् (ajñānāt) - from ignorance; जन्तवः (jantavaḥ) - creatures; beings; भृशम् (bhṛśam) - excessively; greatly;]
(By sattva, by rajas, and indeed by tamas, deluded, like a wheel, they revolve; indeed, from ignorance, beings greatly (do so).)
Beings, deluded by sattva, rajas, and tamas, revolve like a wheel, greatly due to ignorance.
तस्मात्सम्यक्परीक्षेत दोषानज्ञानसम्भवान्। अज्ञानप्रभवं नित्यमहङ्कारं परित्यजेत् ॥१२-२०५-१८॥
tasmātsamyakparīkṣeta doṣānajñānasambhavān। ajñānaprabhavaṃ nityamahaṅkāraṃ parityajet ॥12-205-18॥
[तस्मात् (tasmāt) - therefore; सम्यक् (samyak) - properly; परीक्षेत (parīkṣeta) - should examine; दोषान् (doṣān) - faults; अज्ञानसम्भवान् (ajñānasambhavān) - arising from ignorance; अज्ञानप्रभवम् (ajñānaprabhavam) - originating from ignorance; नित्यम् (nityam) - always; अहङ्कारम् (ahaṅkāram) - ego; परित्यजेत् (parityajet) - should abandon;]
(Therefore, one should properly examine faults arising from ignorance. One should always abandon ego originating from ignorance.)
Therefore, one should carefully examine faults that arise from ignorance, and always abandon the ego that is born from ignorance.
महाभूतानीन्द्रियाणि गुणाः सत्त्वं रजस्तमः। त्रैलोक्यं सेश्वरं सर्वमहङ्कारे प्रतिष्ठितम् ॥१२-२०५-१९॥
mahābhūtānīndriyāṇi guṇāḥ sattvaṃ rajastamaḥ। trailokyaṃ seśvaraṃ sarvamahaṅkāre pratiṣṭhitam ॥12-205-19॥
[महाभूतानि (mahābhūtāni) - great elements; इन्द्रियाणि (indriyāṇi) - senses; गुणाः (guṇāḥ) - qualities; सत्त्वम् (sattvam) - purity; रजः (rajas) - activity; तमः (tamaḥ) - darkness; त्रैलोक्यम् (trailokyam) - three worlds; स-ईश्वरम् (sa-īśvaram) - with the Lord; सर्वम् (sarvam) - all; अहङ्कारे (ahaṅkāre) - in ego; प्रतिष्ठितम् (pratiṣṭhitam) - established;]
(The great elements, senses, qualities, purity, activity, darkness, the three worlds with the Lord, all are established in ego.)
The great elements, senses, qualities (sattva, rajas, tamas), and the three worlds with their Lord—all are established in ego.
यथेह नियतं कालो दर्शयत्यार्तवान्गुणान्। तद्वद्भूतेष्वहङ्कारं विद्याद्भूतप्रवर्तकम् ॥१२-२०५-२०॥
yatheha niyataṃ kālo darśayatyārtavānguṇān। tadvadbhūteṣvahaṅkāraṃ vidyādbhūtapravartakam ॥12-205-20॥
[यथा (yathā) - just as; इह (iha) - here; नियतं (niyatam) - fixed; कालः (kālaḥ) - time; दर्शयति (darśayati) - shows; आर्तवान् (ārtavān) - seasonal; गुणान् (guṇān) - qualities; तद्वत् (tadvat) - so also; भूतेषु (bhūteṣu) - in beings; अहङ्कारम् (ahaṅkāram) - ego; विद्यात् (vidyāt) - one should know; भूतप्रवर्तकम् (bhūtapravartakam) - the activator of beings;]
(Just as here fixed time shows the seasonal qualities, so also in beings one should know ego as the activator of beings.)
Just as fixed time here reveals the qualities of the seasons, so too, in living beings, one should understand ego as the driving force behind their actions.
संमोहकं तमो विद्यात्कृष्णमज्ञानसम्भवम्। प्रीतिदुःखनिबद्धांश्च समस्तांस्त्रीनथो गुणान् ॥ सत्त्वस्य रजसश्चैव तमसश्च निबोध तान् ॥१२-२०५-२१॥
saṁmohakaṁ tamo vidyāt kṛṣṇam ajñāna-sambhavam। prīti-duḥkha-nibaddhāṁś ca samastāṁs trīn atho guṇān॥ sattvasya rajasas caiva tamasas ca nibodha tān॥12-205-21॥
[संमोहकं (saṁmohakam) - deluding; तमः (tamaḥ) - darkness; विद्यात् (vidyāt) - one should know; कृष्णम् (kṛṣṇam) - black; अज्ञानसम्भवम् (ajñāna-sambhavam) - arising from ignorance; प्रीतिदुःखनिबद्धान् (prīti-duḥkha-nibaddhān) - bound with pleasure and pain; च (ca) - and; समस्तान् (samastān) - all; त्रीन् (trīn) - three; अथ (atho) - then; गुणान् (guṇān) - qualities; सत्त्वस्य (sattvasya) - of sattva; रजसः (rajasah) - of rajas; च (ca) - and; एव (eva) - indeed; तमसः (tamasah) - of tamas; च (ca) - and; निबोध (nibodha) - know; तान् (tān) - those;]
(One should know darkness as deluding, black, arising from ignorance, and bound with pleasure and pain; then, know all those three qualities—of sattva, rajas, and tamas.)
Know that darkness is deluding, black, born of ignorance, and bound with both pleasure and pain; now, understand all these three qualities—sattva, rajas, and tamas.
प्रमोहो हर्षजः प्रीतिरसंदेहो धृतिः स्मृतिः। एतान्सत्त्वगुणान्विद्यादिमान्राजसतामसान् ॥१२-२०५-२२॥
pramoho harṣajaḥ prītirasaṃdeho dhṛtiḥ smṛtiḥ। etānsattvaguṇānvidyādimānrājasatāmasān ॥12-205-22॥
[प्रमोहो (pramohaḥ) - delusion; हर्षजः (harṣajaḥ) - born of joy; प्रीतिः (prītiḥ) - affection; असंदेहः (asaṃdehaḥ) - absence of doubt; धृतिः (dhṛtiḥ) - steadfastness; स्मृतिः (smṛtiḥ) - memory; एतान् (etān) - these; सत्त्वगुणान् (sattvaguṇān) - qualities of sattva; विद्यात् (vidyāt) - one should know; इमान् (imān) - these; राजस (rājasa) - of rajas; तामसान् (tāmasān) - of tamas;]
(Delusion born of joy, affection, absence of doubt, steadfastness, memory—these qualities one should know as of sattva, these as of rajas and tamas.)
Delusion arising from joy, affection, absence of doubt, steadfastness, and memory—these are to be known as qualities of sattva, and also as of rajas and tamas.
कामक्रोधौ प्रमादश्च लोभमोहौ भयं क्लमः। विषादशोकावरतिर्मानदर्पावनार्यता ॥१२-२०५-२३॥
kāmakrodhau pramādaś ca lobhamohau bhayaṃ klamaḥ। viṣādaśokāvaratir mānadarpāvanāryatā ॥12-205-23॥
[काम (kāma) - desire; क्रोधौ (krodhau) - anger (dual); प्रमादः (pramādaḥ) - negligence; च (ca) - and; लोभ (lobha) - greed; मोहौ (mohau) - delusion (dual); भयम् (bhayam) - fear; क्लमः (klamaḥ) - fatigue; विषाद (viṣāda) - despondency; शोक (śoka) - sorrow; अवरतिः (avaratiḥ) - lack of restraint; मान (māna) - pride; दर्प (darpa) - arrogance; अवनार्यता (avanāryatā) - unworthiness;]
(Desire, anger, negligence, and greed, delusion, fear, fatigue, despondency, sorrow, lack of restraint, pride, arrogance, unworthiness.)
Desire, anger, negligence, greed, delusion, fear, fatigue, despondency, sorrow, lack of restraint, pride, arrogance, and unworthiness.
दोषाणामेवमादीनां परीक्ष्य गुरुलाघवम्। विमृशेदात्मसंस्थानामेकैकमनुसन्ततम् ॥१२-२०५-२४॥
doṣāṇāmevamādīnāṃ parīkṣya gurulāghavam। vimṛśedātmasaṃsthānāmekāikamanusantatam ॥12-205-24॥
[दोषाणाम् (doṣāṇām) - of faults; (doṣa: fault; āṇām: of, genitive plural) एवम् (evam) - thus; (evam: in this way;) आदीनाम् (ādīnām) - and others; (ādi: and others; ānām: of, genitive plural;) परीक्ष्य (parīkṣya) - having examined; (pari-īkṣ: to examine; ya: absolutive;) गुरुलाघवम् (gurulāghavam) - weight and lightness; (guru: heavy; lāghava: lightness; m: accusative singular;) विमृशेत् (vimṛśet) - one should consider; (vi-mṛś: to consider; et: optative;) आत्मसंस्थानाम् (ātmasaṃsthānām) - of one's own positions; (ātma: self; saṃsthāna: position; ām: of, genitive plural;) एकैकम् (ekaikam) - each one; (eka: one; ekam: each;) अनुसन्ततम् (anusantatam) - continuously; (anu-santata: continuously; m: accusative singular;]
(Having examined the weight and lightness of such faults and others, one should consider each of one's own positions continuously.)
After carefully assessing the gravity and subtlety of such faults and others, one should continuously reflect on each of one's own dispositions.
शिष्य उवाच॥
śiṣya uvāca॥
[शिष्य (śiṣya) - disciple; उवाच (uvāca) - said;]
(disciple said)
The disciple said.
के दोषा मनसा त्यक्ताः के बुद्ध्या शिथिलीकृताः। के पुनः पुनरायान्ति के मोहादफला इव ॥१२-२०५-२५॥
ke doṣā manasā tyaktāḥ ke buddhyā śithilīkṛtāḥ। ke punaḥ punar āyānti ke mohād aphalā iva॥12-205-25॥
[के (ke) - which; दोषाः (doṣāḥ) - faults; मनसा (manasā) - by the mind; त्यक्ताः (tyaktāḥ) - abandoned; के (ke) - which; बुद्ध्या (buddhyā) - by the intellect; शिथिलीकृताः (śithilīkṛtāḥ) - loosened; के (ke) - which; पुनः पुनः (punaḥ punaḥ) - again and again; आयान्ति (āyānti) - come; के (ke) - which; मोहात् (mohāt) - from delusion; अफलाः (aphalāḥ) - fruitless; इव (iva) - like;]
(Which faults are abandoned by the mind, which are loosened by the intellect, which come again and again, which are, from delusion, like fruitless (ones)?)
Which faults are abandoned by the mind, which are loosened by the intellect, which return again and again, and which, due to delusion, are like fruitless efforts?
केषां बलाबलं बुद्ध्या हेतुभिर्विमृशेद्बुधः। एतत्सर्वं समाचक्ष्व यथा विद्यामहं प्रभो ॥१२-२०५-२६॥
keṣāṃ balābalaṃ buddhyā hetubhirvimṛśedbudhaḥ। etatsarvaṃ samācakṣva yathā vidyāmahaṃ prabho ॥12-205-26॥
[केषां (keṣām) - of whom; बल (bala) - strength; अबलं (abalaṃ) - weakness; बुद्ध्या (buddhyā) - by intellect; हेतुभिः (hetubhiḥ) - by reasons; विमृशेत् (vimṛśet) - should consider; बुधः (budhaḥ) - the wise; एतत् (etat) - this; सर्वं (sarvaṃ) - all; समाचक्ष्व (samācakṣva) - tell completely; यथा (yathā) - so that; विद्याम् (vidyām) - I may know; अहम् (aham) - I; प्रभो (prabho) - O master;]
(Of whom strength and weakness, by intellect and by reasons, should consider the wise. This all tell completely so that I may know, O master.)
O master, please tell me completely about the strengths and weaknesses of each, as the wise should consider them by intellect and reasons, so that I may know.
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
दोषैर्मूलादवच्छिन्नैर्विशुद्धात्मा विमुच्यते। विनाशयति सम्भूतमयस्मयमयो यथा ॥ तथाकृतात्मा सहजैर्दोषैर्नश्यति राजसैः ॥१२-२०५-२७॥
doṣair mūlād avacchinnair viśuddhātmā vimucyate। vināśayati sambhūtam ayasmayamayo yathā॥ tathākṛtātmā sahajair doṣair naśyati rājasaiḥ॥12-205-27॥
[दोषैः (doṣaiḥ) - by faults; मूलात् (mūlāt) - from the root; अवच्छिन्नैः (avacchinnaiḥ) - separated; विशुद्धात्मा (viśuddhātmā) - pure self; विमुच्यते (vimucyate) - is released; विनाशयति (vināśayati) - destroys; सम्भूतम् (sambhūtam) - arisen; अयस्मयमयः (ayasmayamayaḥ) - made of iron and pride; यथा (yathā) - just as; तथा (tathā) - so; कृतात्मा (kṛtātmā) - one who has controlled self; सहजैः (sahajaiḥ) - by natural; दोषैः (doṣaiḥ) - faults; नश्यति (naśyati) - perishes; राजसैः (rājasaiḥ) - by passionate (qualities);]
(By faults separated from the root, the pure self is released. Just as one made of iron and pride destroys what has arisen, so one who has controlled self perishes by natural passionate faults.)
When faults are severed from their root, the pure self is liberated. Just as something made of iron and pride destroys what arises, so too, one who has controlled himself is destroyed by inherent passionate faults.
राजसं तामसं चैव शुद्धात्माकर्मसम्भवम्। तत्सर्वं देहिनां बीजं सर्वमात्मवतः समम् ॥१२-२०५-२८॥
rājasaṃ tāmasaṃ caiva śuddhātmākarma-sambhavam। tat sarvaṃ dehināṃ bījaṃ sarvam ātmavataḥ samam ॥12-205-28॥
[राजसं (rājasaṃ) - of rajas; of passion; तामसं (tāmasaṃ) - of tamas; of darkness; च (ca) - and; एव (eva) - indeed; शुद्धात्मा (śuddhātmā) - pure self; कर्म (karma) - action; सम्भवम् (sambhavam) - origin; तत् (tat) - that; सर्वं (sarvaṃ) - all; देहिनां (dehināṃ) - of embodied beings; बीजं (bījaṃ) - seed; सर्वम् (sarvam) - all; आत्मवतः (ātmavataḥ) - of the self-possessed; समम् (samam) - equal;]
(Of rajas, of tamas, and indeed of pure self, action, origin; that all is the seed of embodied beings, all is equal for the self-possessed.)
The origins of rajas, tamas, and even pure actions arise from the self; all these are the seeds for embodied beings, and for the self-realized, all are equal.
तस्मादात्मवता वर्ज्यं रजश्च तम एव च। रजस्तमोभ्यां निर्मुक्तं सत्त्वं निर्मलतामियात् ॥१२-२०५-२९॥
tasmād ātmavatā varjyaṃ rajaś ca tama eva ca। rajastamobhyāṃ nirmuktaṃ sattvaṃ nirmalatām iyāt ॥12-205-29॥
[तस्मात् (tasmāt) - therefore; आत्मवता (ātmavatā) - by the self-possessed; वर्ज्यं (varjyam) - to be avoided; रजः (rajas) - passion; च (ca) - and; तमः (tamaḥ) - darkness; एव (eva) - indeed; च (ca) - and; रजस्तमोभ्यां (rajastamobhyām) - from passion and darkness; निर्मुक्तं (nirmuktam) - freed; सत्त्वं (sattvam) - goodness; निर्मलताम् (nirmalatām) - purity; इयात् (iyāt) - should attain;]
(Therefore, by the self-possessed, passion and darkness indeed are to be avoided; goodness, freed from passion and darkness, should attain purity.)
Therefore, one who is self-controlled should avoid both passion and darkness; when goodness is free from passion and darkness, it attains purity.
अथ वा मन्त्रवद्ब्रूयुर्मांसादानां यजुष्कृतम्। हेतुः स एवानादाने शुद्धधर्मानुपालने ॥१२-२०५-३०॥
atha vā mantravadbrūyurmāṃsādānāṃ yajuṣkṛtam। hetuḥ sa evānādāne śuddhadharmānupālane ॥12-205-30॥
[अथ (atha) - now; then; वा (vā) - or; मन्त्रवत् (mantravat) - like a mantra; ब्रूयुः (brūyuḥ) - they should say; मांसादानां (māṃsādānāṃ) - of the taking of meat; यजुष्कृतम् (yajuṣkṛtam) - performed with Yajus (Vedic formula); हेतुः (hetuḥ) - reason; cause; सः (saḥ) - he; that; एव (eva) - indeed; only; अनादाने (anādāne) - in non-taking; शुद्धधर्म (śuddhadharma) - pure dharma; अनुपालने (anupālane) - in observance; in maintenance;]
(Now or, they should say like a mantra, the taking of meat is performed with Yajus. The reason is indeed that, in non-taking, in the observance of pure dharma.)
Alternatively, they should recite as with a mantra that the taking of meat is done with a Vedic formula. The reason for abstaining is precisely in the observance of pure dharma.
रजसा धर्मयुक्तानि कार्याण्यपि समाप्नुयात्। अर्थयुक्तानि चात्यर्थं कामान्सर्वांश्च सेवते ॥१२-२०५-३१॥
rajasā dharmayuktāni kāryāṇyapi samāpnuyāt। arthayuktāni cātyarthaṃ kāmānsarvāṃśca sevate ॥12-205-31॥
[रजसा (rajasā) - by passion; by rajas; धर्मयुक्तानि (dharmayuktāni) - joined with dharma; endowed with righteousness; कार्याणि (kāryāṇi) - actions; deeds; अपि (api) - even; also; समाप्नुयात् (samāpnuyāt) - may attain; may accomplish; अर्थयुक्तानि (arthayuktāni) - joined with artha; endowed with wealth or purpose; च (ca) - and; अत्यर्थं (atyarthaṃ) - excessively; exceedingly; कामान् (kāmān) - desires; pleasures; सर्वान् (sarvān) - all; च (ca) - and; सेवते (sevate) - serves; pursues;]
(By passion, even actions joined with dharma may be accomplished; and actions joined with artha, and excessively, he pursues all desires.)
One driven by passion may accomplish even righteous deeds, and also those connected with wealth, but he excessively pursues all desires.
तमसा लोभयुक्तानि क्रोधजानि च सेवते। हिंसाविहाराभिरतस्तन्द्रीनिद्रासमन्वितः ॥१२-२०५-३२॥
tamasā lobhayuktāni krodhajāni ca sevate। hiṁsā-vihāra-ābhirataḥ tandrī-nidrā-samanvitaḥ ॥12-205-32॥
[तमसा (tamasā) - by darkness; by ignorance; लोभयुक्तानि (lobhayuktāni) - endowed with greed; क्रोधजानि (krodhajāni) - born of anger; च (ca) - and; सेवते (sevate) - engages in; practices; हिंसाविहाराभिरतः (hiṁsā-vihāra-ābhirataḥ) - delighting in violent acts; तन्द्रीनिद्रासमन्वितः (tandrī-nidrā-samanvitaḥ) - associated with sloth and sleep;]
(He, by darkness, engages in acts endowed with greed and born of anger; delighting in violent acts, associated with sloth and sleep.)
One who is influenced by darkness engages in actions driven by greed and anger, delights in violence, and is characterized by sloth and sleep.
सत्त्वस्थः सात्त्विकान्भावाञ्शुद्धान्पश्यति संश्रितः। स देही विमलः श्रीमाञ्शुद्धो विद्यासमन्वितः ॥१२-२०५-३३॥
sattvasthaḥ sāttvikānbhāvāñśuddhānpashyati saṃśritaḥ। sa dehī vimalaḥ śrīmāñśuddho vidyāsamanvitaḥ ॥12-205-33॥
[सत्त्वस्थः (sattvasthaḥ) - situated in sattva; सात्त्विकान् (sāttvikān) - of sattvic nature; भावान् (bhāvān) - states; शुद्धान् (śuddhān) - pure; पश्यति (paśyati) - sees; संश्रितः (saṃśritaḥ) - having resorted to; सः (saḥ) - he; देही (dehī) - the embodied one; विमलः (vimalaḥ) - spotless; श्रीमन् (śrīmān) - prosperous; शुद्धः (śuddhaḥ) - pure; विद्या (vidyā) - knowledge; समन्वितः (samanvitaḥ) - endowed with;]
(Situated in sattva, having resorted to purity, he sees pure sattvic states. That embodied one is spotless, prosperous, pure, and endowed with knowledge.)
One who is established in sattva, perceives pure sattvic states, and has taken refuge in purity—such an embodied being is spotless, prosperous, pure, and endowed with knowledge.
