12.206
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
रजसा साध्यते मोहस्तमसा च नरर्षभ। क्रोधलोभौ भयं दर्प एतेषां साधनाच्छुचिः ॥१२-२०६-१॥
rajasā sādhyate mohas tamasā ca nararṣabha। krodhalobhau bhayaṃ darpa eteṣāṃ sādhanāc chuciḥ ॥12-206-1॥
[रजसा (rajasā) - by rajas; by passion; साध्यते (sādhyate) - is accomplished; is effected; मोहः (mohaḥ) - delusion; confusion; तमसा (tamasā) - by tamas; by darkness; च (ca) - and; नरर्षभ (nararṣabha) - O bull among men; O best of men; क्रोधलोभौ (krodhalobhau) - anger and greed; भयम् (bhayam) - fear; दर्प (darpa) - arrogance; pride; एतेषाम् (eteṣām) - of these; साधनात् (sādhanāt) - from the cause; from the means; शुचिः (śuciḥ) - purity; the pure one;]
(Delusion is accomplished by rajas, and by tamas, O bull among men; anger and greed, fear, arrogance—of these, from the cause, is purity.)
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॥
paramaṃ paramātmānaṃ devam akṣayam avyayam। viṣṇum avyaktasaṃsthānaṃ viśante devasattamam ॥12-206-2॥
[परमं (paramam) - supreme; परमात्मानं (paramātmānam) - Supreme Self; देवम् (devam) - divine being; अक्षयम् (akṣayam) - imperishable; अव्ययम् (avyayam) - unchanging; विष्णुम् (viṣṇum) - Viṣṇu; अव्यक्तसंस्थानम् (avyaktasaṃsthānam) - whose abode is the unmanifest; विशन्ते (viśante) - enter; देवसत्तमम् (devasattamam) - the best among the gods;]
(The supreme, the Supreme Self, the divine being, the imperishable, the unchanging, Viṣṇu, whose abode is the unmanifest, the best among the gods, they enter.)
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॥
tasya māyā-vidagdhāṅgā jñāna-bhraṣṭā nirāśiṣaḥ| mānavā jñāna-saṁmohāt tataḥ kāmaṁ prayānti vai ||12-206-3||
[तस्य (tasya) - of him; माया (māyā) - illusion; विदग्ध (vidagdha) - deceived; अङ्गा (aṅgā) - limbs; ज्ञान (jñāna) - knowledge; भ्रष्टा (bhraṣṭā) - fallen; निराशिषः (nirāśiṣaḥ) - devoid of blessings; मानवाः (mānavāḥ) - humans; ज्ञान (jñāna) - knowledge; संमोहात् (saṁmohāt) - from delusion; ततः (tataḥ) - thereafter; कामम् (kāmam) - desire; प्रयान्ति (prayānti) - go; वै (vai) - indeed;]
(Of him, whose limbs are deceived by illusion, fallen from knowledge, devoid of blessings, humans, from the delusion of knowledge, thereafter indeed go to desire.)
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॥
kāmātkrodhamavāpyātha lobhamohau ca mānavāḥ। mānadarpādahaṅkāramahaṅkārāttataḥ kriyāḥ ॥12-206-4॥
[कामात् (kāmāt) - from desire; क्रोधम् (krodham) - anger; अवाप्य (avāpya) - having obtained; अथ (atha) - then; लोभमोहौ (lobhamohau) - greed and delusion; च (ca) - and; मानवाः (mānavāḥ) - humans; मानदर्पात् (mānadarpāt) - from pride and arrogance; अहङ्कारम् (ahaṅkāram) - ego; अहङ्कारात् (ahaṅkārāt) - from ego; ततः (tataḥ) - then; क्रियाः (kriyāḥ) - actions; ॥१२-२०६-४॥ (॥12-206-4॥) - ;]
(From desire, having obtained anger, then greed and delusion, and humans from pride and arrogance, ego; from ego, then, actions.)
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॥
kriyābhiḥ snehāsambandhaḥ snehācchokamanantaram। sukhaduḥkhasamārambhājanmājanmakṛtakṣaṇāḥ ॥12-206-5॥
[क्रियाभिः (kriyābhiḥ) - by actions; स्नेहसम्बन्धः (snehāsambandhaḥ) - affectionate connection; स्नेहात् (snehāt) - from affection; शोकम् (śokam) - sorrow; अनन्तरम् (anantaram) - immediately after; सुखदुःखसमारम्भात् (sukhaduḥkhasamārambhāt) - from the commencement of happiness and sorrow; जन्म (janma) - birth; आ (ā) - to; जन्म (janma) - birth; कृतक्षणाः (kṛtakṣaṇāḥ) - those whose moments are made (determined by) births;]
(By actions, affectionate connection; from affection, sorrow immediately after; from the commencement of happiness and sorrow, birth to birth, those whose moments are made (determined by) births.)
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॥
janmato garbhavāsaṃ tu śukraśoṇitasambhavam। purīṣamūtravikledaśoṇitaprabhavāvilam ॥12-206-6॥
[जन्मतः (janmataḥ) - from birth; गर्भवासं (garbhavāsaṃ) - residence in the womb; तु (tu) - but; शुक्र-शोणित-सम्भवम् (śukra-śoṇita-sambhavam) - originated from semen and blood; पुरीष-मूत्र-विक्लेद-शोणित-प्रभव-अविलम् (purīṣa-mūtra-vikleda-śoṇita-prabhava-avilam) - moistened by feces and urine, arising from blood, impure;]
(From birth, the residence in the womb, but originated from semen and blood, moistened by feces and urine, arising from blood, impure.)
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॥
tṛṣṇābhibhūtastairbaddhastānevābhipariplavan। saṃsāratantravāhinyastatra budhyeta yoṣitaḥ ॥12-206-7॥
[तृष्णा (tṛṣṇā) - thirst; desire; अभिभूतः (abhibhūtaḥ) - overpowered; subdued; तैः (taiḥ) - by them; बद्धः (baddhaḥ) - bound; tied; तान् (tān) - them; एव (eva) - indeed; only; अभिपरिप्लवन् (abhipariplavan) - completely overwhelmed; being tossed about; संसार (saṃsāra) - cycle of existence; world; तन्त्र (tantra) - system; mechanism; वाहिनि (vāhini) - carrying; flowing; अस्ति (asti) - is; तत्र (tatra) - there; बुध्येत (budhyeta) - should realize; should awaken; योषितः (yoṣitaḥ) - women;]
(Overpowered by desire, bound by them, indeed being completely overwhelmed, in the mechanism carrying the cycle of existence, there, one should realize women.)
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॥
prakṛtyā kṣetrabhūtās tā narāḥ kṣetrajñalakṣaṇāḥ। tasmād etā viśeṣeṇa naro'tīyur vipaścitaḥ ॥12-206-8॥
[प्रकृत्या (prakṛtyā) - by nature; क्षेत्रभूताः (kṣetrabhūtāḥ) - having become the field; ता (tā) - those; नराः (narāḥ) - men; क्षेत्रज्ञलक्षणाः (kṣetrajñalakṣaṇāḥ) - having the characteristics of the knower of the field; तस्मात् (tasmāt) - therefore; एता (etā) - these; विशेषेण (viśeṣeṇa) - distinctly; नरः (naraḥ) - a man; अतीयुः (atīyuḥ) - has surpassed; विपश्चितः (vipaścitaḥ) - the wise one;]
(By nature, those men having become the field, having the characteristics of the knower of the field; therefore, these distinctly, a man, has surpassed, the wise one.)
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॥
kṛtyā hy etā ghorarūpā mohayanty avicakṣaṇān। rajasy antarhitā mūtir indriyāṇāṃ sanātanī ॥12-206-9॥
[कृत्या (kṛtyā) - witch; हि (hi) - indeed; एता (etā) - these; घोररूपा (ghorarūpā) - terrible-form; मोहयन्ति (mohayanti) - bewilder; अविचक्षणान् (avicakṣaṇān) - the undiscerning; रजसि (rajasi) - in passion; अन्तर्हिता (antarhitā) - hidden within; मूर्ति (mūrti) - form; इन्द्रियाणां (indriyāṇāṃ) - of the senses; सनातनी (sanātanī) - eternal;]
(Witch indeed these terrible-form bewilder the undiscerning; in passion hidden within, form of the senses, eternal.)
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॥
tasmāttarṣātmakādrāgādbījājjāyanti jantavaḥ। svadehajānasvasañjñānyadvadaṅgātkṛmīṃstyajet ॥ svasañjñānasvajāṃstadvatsutasañjñānkṛmīṃstyajet ॥12-206-10॥
[तस्मात् (tasmāt) - therefore; तर्षात्मकात् (tarṣātmakāt) - from thirst-natured; रागात् (rāgāt) - from attachment; बीजात् (bījāt) - from seed; जायन्ति (jāyanti) - are born; जन्तवः (jantavaḥ) - creatures; स्वदेहजान् (svadehajān) - born in one's own body; स्वसञ्ज्ञान् (svasañjñān) - having one's own consciousness; यद्वत् (yadvat) - just as; अङ्गात् (aṅgāt) - from limb; कृमीन् (kṛmīn) - worms; त्यजेत् (tyajet) - should abandon; स्वसञ्ज्ञान् (svasañjñān) - having one's own consciousness; स्वजाम् (svajām) - one's own born; तद्वत् (tadvat) - in the same way; सुतसञ्ज्ञान् (sutasañjñān) - having the consciousness of son; कृमीन् (kṛmīn) - worms; त्यजेत् (tyajet) - should abandon;]
(Therefore, from thirst-natured, from attachment, from seed, creatures are born. Born in one's own body, having one's own consciousness, just as from limb, worms should be abandoned. Having one's own consciousness, one's own born, in the same way, having the consciousness of son, worms should be abandoned.)
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॥
śukrato rasataścaiva snehājjāyanti jantavaḥ। svabhāvāt karmayogād vā tānupekṣeta buddhimān ॥12-206-11॥
[शुक्रतः (śukrataḥ) - from semen; रसतः (rasataḥ) - from essence; च (ca) - and; एव (eva) - indeed; स्नेहात् (snehāt) - from unctuousness; जायन्ति (jāyanti) - are born; जन्तवः (jantavaḥ) - creatures; स्वभावात् (svabhāvāt) - from nature; कर्मयोगात् (karmayogāt) - from the conjunction of actions; वा (vā) - or; तान् (tān) - them; उपेक्षेत (upekṣeta) - should disregard; बुद्धिमान् (buddhimān) - the wise one;]
(From semen, from essence, and indeed from unctuousness, creatures are born; from nature or from the conjunction of actions; them, the wise one should disregard.)
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॥
rajastamasi paryastaṃ sattvaṃ tamasi saṃsthitam। jñānādhiṣṭhānam ajñānaṃ buddhyahaṅkāralakṣaṇam ॥12-206-12॥
[रजस् (rajas) - passion; तमसि (tamasi) - in darkness; पर्यस्तं (paryastam) - overpowered; सत्त्वं (sattvam) - goodness; तमसि (tamasi) - in darkness; संस्थितम् (saṃsthitam) - established; ज्ञानाधिष्ठानम् (jñānādhiṣṭhānam) - the seat of knowledge; अज्ञानं (ajñānam) - ignorance; बुद्धि (buddhi) - intellect; अहङ्कार (ahaṅkāra) - ego; लक्षणम् (lakṣaṇam) - characterized by;]
(Passion overpowered by darkness, goodness established in darkness; ignorance is the seat of knowledge, characterized by intellect and ego.)
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॥
tadbījaṃ dehinām āhus tadbījaṃ jīva-saṃjñitam। karmaṇā kāla-yuktena saṃsāra-parivartakam ॥12-206-13॥
[तत् (tat) - that; बीजम् (bījam) - seed; देहिनाम् (dehinām) - of the embodied beings; आहुः (āhuḥ) - they say; तत् (tat) - that; बीजम् (bījam) - seed; जीवसञ्ज्ञितम् (jīva-saṃjñitam) - designated as jīva; कर्मणा (karmaṇā) - by action; कालयुक्तेन (kāla-yuktena) - endowed with time; संसारपरिवर्तकम् (saṃsāra-parivartakam) - causing the cycle of transmigration;]
(That seed of the embodied beings, they say, that seed is designated as jīva; by action, endowed with time, it causes the cycle of transmigration.)
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॥
ramaty ayaṃ yathā svapne manasā dehavān iva। karmagarbhair guṇair dehī garbhe tad upapadyate ॥12-206-14॥
[रमति (ramati) - delights; अयम् (ayam) - this (one); यथा (yathā) - just as; स्वप्ने (svapne) - in a dream; मनसा (manasā) - by the mind; देहवान् (dehavān) - having a body; इव (iva) - like; कर्मगर्भैः (karmagarbhaiḥ) - with the wombs of actions; गुणैः (guṇaiḥ) - with qualities; देही (dehī) - the embodied (soul); गर्भे (garbhe) - in the womb; तत् (tat) - that; उपपद्यते (upapadyate) - arises; is born;]
(This (one) delights just as in a dream by the mind, like (one) having a body; the embodied (soul), with the wombs of actions and with qualities, arises in the womb, that (is so).)
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॥
karmaṇā bījabhūtena codyate yadyadindriyam। jāyate tadahaṅkārādrāgayuktena cetasā ॥12-206-15॥
[कर्मणा (karmaṇā) - by action; बीजभूतेन (bījabhūtena) - by that which is the seed; चोद्यते (codyate) - is impelled; यद्यत् (yadyat) - whatever; इन्द्रियम् (indriyam) - sense organ; जायते (jāyate) - arises; तत् (tat) - that; अहङ्कारात् (ahaṅkārāt) - from ego; रागयुक्तेन (rāgayuktena) - endowed with attachment; चेतसा (cetasā) - by the mind;]
(By action, which is the seed, whatever sense organ is impelled, that arises from ego, by the mind endowed with attachment.)
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॥
śabda-rāgāc chrotram asya jāyate bhāvitātmanaḥ। rūpa-rāgāt tathā cakṣur ghrāṇaṃ gandha-cikīrṣayā ॥12-206-16॥
[शब्दरागात् (śabda-rāgāt) - from attachment to sound; श्रोत्रम् (śrotram) - ear; अस्य (asya) - of him; जायते (jāyate) - is born; भावितात्मनः (bhāvitātmanaḥ) - of one whose mind is cultivated; रूपरागात् (rūpa-rāgāt) - from attachment to form; तथा (tathā) - likewise; चक्षुः (cakṣuḥ) - eye; घ्राणम् (ghrāṇam) - nose; गन्धचिकीर्षया (gandha-cikīrṣayā) - with desire to perceive smell;]
(From attachment to sound, the ear of him whose mind is cultivated is born; likewise, from attachment to form, the eye, and the nose with desire to perceive smell.)
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॥
sparśanebhyas tathā vāyuḥ prāṇāpānavyapāśrayaḥ। vyānoddānau samānaś ca pañcadhā dehayāpanā ॥12-206-17॥
[स्पर्शनेभ्यः (sparśanebhyaḥ) - from the organs of touch; तथा (tathā) - thus; वायुः (vāyuḥ) - air; प्राण (prāṇa) - prāṇa (vital breath); अपान (apāna) - apāna (downward breath); व्यपाश्रयः (vyapāśrayaḥ) - having as support; व्यान (vyāna) - vyāna (diffusive breath); उदानौ (udānau) - udāna (ascending breath); समानश् (samānaś) - samāna (equalizing breath); च (ca) - and; पञ्चधा (pañcadhā) - in fivefold ways; देह (deha) - body; यापना (yāpanā) - sustainers;]
(From the organs of touch thus air, having prāṇa and apāna as support; vyāna, udāna, and samāna, in fivefold ways, are sustainers of the body.)
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॥
sañjātairjāyate gātraiḥ karmajairbhrahmaṇā vṛtaḥ। duḥkhādyantairduḥkhamadhyairnaraḥ śārīramānasaiḥ ॥12-206-18॥
[सञ्जातैः (sañjātaiḥ) - by those which are produced; by those arisen; जायते (jāyate) - is born; arises; गात्रैः (gātraiḥ) - by the limbs; by the bodies; कर्मजैः (karmajaiḥ) - born of actions; produced by karma; ब्रह्मणा (brahmaṇā) - by Brahman; by the Absolute; वृतः (vṛtaḥ) - enveloped; surrounded; दुःखाद्यन्तैः (duḥkhādyantaiḥ) - by those whose beginning is suffering; by those whose end is suffering; दुःखमध्यैः (duḥkhamadhyaiḥ) - whose middle is suffering; with suffering in the middle; नरः (naraḥ) - man; person; शारीरमानसैः (śārīramānasaiḥ) - of the body and mind; physical and mental; ॥१२-२०६-१८॥ (॥12-206-18॥) - ;]
(By those which are produced, a man is born by the limbs, born of actions, enveloped by Brahman; by those whose beginning and end is suffering, whose middle is suffering, the man (is enveloped) by physical and mental (sufferings).)
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॥
duḥkhaṃ vidyād upādānād abhimānāc ca vardhate। tyāgāt tebhyo nirodhaḥ syān nirodhajño vimucyate ॥12-206-19॥
[दुःखं (duḥkham) - suffering; विद्यात् (vidyāt) - one should know; उपादानात् (upādānāt) - from attachment; अभिमानात् (abhimānāt) - from ego; च (ca) - and; वर्धते (vardhate) - increases; त्यागात् (tyāgāt) - from renunciation; तेभ्यः (tebhyaḥ) - from these; निरोधः (nirodhaḥ) - cessation; स्यात् (syāt) - may be; निरोधज्ञः (nirodhajñaḥ) - knower of cessation; विमुच्यते (vimucyate) - is liberated;]
(Suffering, one should know, increases from attachment and from ego; from renunciation of these, cessation may be; the knower of cessation is liberated.)
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॥
indriyāṇāṃ rajasy-eva prabhava-pralayāv-ubhau। parīkṣya sañcaret vidvān yathāvat śāstra-cakṣuṣā ॥12-206-20॥
[इन्द्रियाणाम् (indriyāṇām) - of the senses; रजसः (rajasya) - of impurity (rajas); इव (iva) - like; प्रभवः (prabhavaḥ) - origin; प्रलयौ (pralayau) - and dissolution; उभौ (ubhau) - both; परीक्ष्य (parīkṣya) - having examined; सञ्चरेत् (sañcaret) - should act; विद्वान् (vidvān) - the wise one; यथावत् (yathāvat) - properly; शास्त्रचक्षुषा (śāstra-cakṣuṣā) - with the eye of scripture;]
(Of the senses, like of impurity (rajas), both origin and dissolution; having examined, the wise one should act properly with the eye of scripture.)
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॥
jñānendriyāṇīndriyārthān nopasarpanty atarṣulam। jñātaiś ca kāraṇair dehī na dehaṃ punar arhati ॥12-206-21॥
[ज्ञानेन्द्रियाणि (jñānendriyāṇi) - sense organs of knowledge; इन्द्रियार्थान् (indriyārthān) - objects of the senses; न (na) - not; उपसर्पन्ति (upasarpanti) - approach; अतर्षुलम् (atarṣulam) - one who is without thirst (desire); ज्ञातैः (jñātaiḥ) - by those who have known; च (ca) - and; कारणैः (kāraṇaiḥ) - by the causes; देही (dehī) - the embodied (soul); न (na) - not; देहम् (deham) - body; पुनः (punaḥ) - again; अर्हति (arhati) - deserves;]
(Sense organs of knowledge do not approach the objects of the senses in one who is without thirst (desire); and the embodied (soul), by those causes which have been known, does not deserve the body again.)
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.
