12.206
गुरुरुवाच॥
The teacher said.
रजसा साध्यते मोहस्तमसा च नरर्षभ। क्रोधलोभौ भयं दर्प एतेषां साधनाच्छुचिः ॥१२-२०६-१॥
O best of men, delusion arises from rajas and tamas; anger, greed, fear, and arrogance—purity is attained by overcoming the causes of these.
परमं परमात्मानं देवमक्षयमव्ययम्। विष्णुमव्यक्तसंस्थानं विशन्ते देवसत्तमम् ॥१२-२०६-२॥
They enter Viṣṇu, the Supreme Self, the imperishable and unchanging divine being, whose abode is the unmanifest, the best among the gods.
तस्य मायाविदग्धाङ्गा ज्ञानभ्रष्टा निराशिषः। मानवा ज्ञानसंमोहात्ततः कामं प्रयान्ति वै ॥१२-२०६-३॥
Those whose limbs are deceived by illusion, who have fallen from knowledge and are devoid of blessings, humans, due to the delusion of knowledge, thereafter indeed pursue desire.
कामात्क्रोधमवाप्याथ लोभमोहौ च मानवाः। मानदर्पादहङ्कारमहङ्कारात्ततः क्रियाः ॥१२-२०६-४॥
Humans, driven by desire, acquire anger, then greed and delusion; from pride and arrogance arises ego, and from ego, actions follow.
क्रियाभिः स्नेहसम्बन्धः स्नेहाच्छोकमनन्तरम्। सुखदुःखसमारम्भाज्जन्माजन्मकृतक्षणाः ॥१२-२०६-५॥
Affectionate bonds arise from actions; from affection comes immediate sorrow; from the beginning of happiness and sorrow, the cycle of birth after birth is determined by those moments.
जन्मतो गर्भवासं तु शुक्रशोणितसम्भवम्। पुरीषमूत्रविक्लेदशोणितप्रभवाविलम् ॥१२-२०६-६॥
From birth, the body resides in the womb, but it is formed from semen and blood, and is moistened by feces and urine, arising from blood, and is impure.
तृष्णाभिभूतस्तैर्बद्धस्तानेवाभिपरिप्लवन्। संसारतन्त्रवाहिन्यस्तत्र बुध्येत योषितः ॥१२-२०६-७॥
One who is overpowered by desire, bound and tossed about by it, should recognize women as the driving force in the mechanism of worldly existence.
प्रकृत्या क्षेत्रभूतास्ता नराः क्षेत्रज्ञलक्षणाः। तस्मादेता विशेषेण नरोऽतीयुर्विपश्चितः ॥१२-२०६-८॥
By their nature, those men are identified with the field and possess the characteristics of the knower of the field. Therefore, among these, the wise man distinctly surpasses the others.
कृत्या ह्येता घोररूपा मोहयन्त्यविचक्षणान्। रजस्यन्तर्हिता मूर्तिरिन्द्रियाणां सनातनी ॥१२-२०६-९॥
These witches, of terrible form, indeed bewilder the undiscerning; hidden within passion, they are the eternal form of the senses.
तस्मात्तर्षात्मकाद्रागाद्बीजाज्जायन्ति जन्तवः। स्वदेहजानस्वसञ्ज्ञान्यद्वदङ्गात्कृमींस्त्यजेत् ॥ स्वसञ्ज्ञानस्वजांस्तद्वत्सुतसञ्ज्ञान्कृमींस्त्यजेत् ॥१२-२०६-१०॥
Therefore, creatures are born from thirst, attachment, and seed. Just as worms born in one's own body and possessing one's own consciousness should be abandoned from the limb, so too, worms possessing one's own or son's consciousness should be abandoned in the same way.
शुक्रतो रसतश्चैव स्नेहाज्जायन्ति जन्तवः। स्वभावात्कर्मयोगाद्वा तानुपेक्षेत बुद्धिमान् ॥१२-२०६-११॥
Creatures are born from semen, essence, and unctuousness, or from their own nature or the conjunction of actions; the wise should disregard them.
रजस्तमसि पर्यस्तं सत्त्वं तमसि संस्थितम्। ज्ञानाधिष्ठानमज्ञानं बुद्ध्यहङ्कारलक्षणम् ॥१२-२०६-१२॥
When passion is overpowered by darkness and goodness is established in darkness, ignorance becomes the seat of knowledge, characterized by intellect and ego.
तद्बीजं देहिनामाहुस्तद्बीजं जीवसञ्ज्ञितम्। कर्मणा कालयुक्तेन संसारपरिवर्तकम् ॥१२-२०६-१३॥
They say that the seed of embodied beings is called the jīva; by actions, combined with time, it causes the cycle of rebirth.
रमत्ययं यथा स्वप्ने मनसा देहवानिव। कर्मगर्भैर्गुणैर्देही गर्भे तदुपपद्यते ॥१२-२०६-१४॥
Just as this one delights in a dream by the mind as if having a body, so too the embodied soul, endowed with the wombs of actions and qualities, is born in the womb.
कर्मणा बीजभूतेन चोद्यते यद्यदिन्द्रियम्। जायते तदहङ्काराद्रागयुक्तेन चेतसा ॥१२-२०६-१५॥
Whatever sense organ is impelled by action, which is the seed, that arises from ego, by a mind endowed with attachment.
शब्दरागाच्छ्रोत्रमस्य जायते भावितात्मनः। रूपरागात्तथा चक्षुर्घ्राणं गन्धचिकीर्षया ॥१२-२०६-१६॥
For one whose mind is cultivated, the ear arises from attachment to sound; similarly, the eye from attachment to form, and the nose from the desire to perceive smell.
स्पर्शनेभ्यस्तथा वायुः प्राणापानव्यपाश्रयः। व्यानोदानौ समानश्च पञ्चधा देहयापना ॥१२-२०६-१७॥
Thus, from the organs of touch, air (vāyu), supported by prāṇa and apāna, along with vyāna, udāna, and samāna, in five forms, sustain the body.
सञ्जातैर्जायते गात्रैः कर्मजैर्ब्रह्मणा वृतः। दुःखाद्यन्तैर्दुःखमध्यैर्नरः शारीरमानसैः ॥१२-२०६-१८॥
A man, enveloped by Brahman, is born with limbs produced by actions; he is surrounded by physical and mental sufferings whose beginning, middle, and end are suffering.
दुःखं विद्यादुपादानादभिमानाच्च वर्धते। त्यागात्तेभ्यो निरोधः स्यान्निरोधज्ञो विमुच्यते ॥१२-२०६-१९॥
One should understand that suffering increases due to attachment and ego; by renouncing these, cessation is attained, and the one who knows cessation is liberated.
इन्द्रियाणां रजस्येव प्रभवप्रलयावुभौ। परीक्ष्य सञ्चरेद्विद्वान्यथावच्छास्त्रचक्षुषा ॥१२-२०६-२०॥
Just as the senses have both their origin and dissolution in impurity (rajas), so too, having examined this, the wise person should act properly, guided by the eye of scripture.
ज्ञानेन्द्रियाणीन्द्रियार्थान्नोपसर्पन्त्यतर्षुलम्। ज्ञातैश्च कारणैर्देही न देहं पुनरर्हति ॥१२-२०६-२१॥
The sense organs of knowledge do not move toward sense objects in one who is free from desire; and the embodied soul, through the known causes, does not take on a body again.
