12.206
gururuvāca॥
The teacher said.
rajasā sādhyate mohas tamasā ca nararṣabha। krodhalobhau bhayaṃ darpa eteṣāṃ sādhanāc chuciḥ ॥12-206-1॥
O best of men, delusion arises from rajas and tamas; anger, greed, fear, and arrogance—purity is attained by overcoming the causes of these.
paramaṃ paramātmānaṃ devam akṣayam avyayam। viṣṇum avyaktasaṃsthānaṃ viśante devasattamam ॥12-206-2॥
They enter Viṣṇu, the Supreme Self, the imperishable and unchanging divine being, whose abode is the unmanifest, the best among the gods.
tasya māyā-vidagdhāṅgā jñāna-bhraṣṭā nirāśiṣaḥ| mānavā jñāna-saṁmohāt tataḥ kāmaṁ prayānti vai ||12-206-3||
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.
kāmātkrodhamavāpyātha lobhamohau ca mānavāḥ। mānadarpādahaṅkāramahaṅkārāttataḥ kriyāḥ ॥12-206-4॥
Humans, driven by desire, acquire anger, then greed and delusion; from pride and arrogance arises ego, and from ego, actions follow.
kriyābhiḥ snehāsambandhaḥ snehācchokamanantaram। sukhaduḥkhasamārambhājanmājanmakṛtakṣaṇāḥ ॥12-206-5॥
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.
janmato garbhavāsaṃ tu śukraśoṇitasambhavam। purīṣamūtravikledaśoṇitaprabhavāvilam ॥12-206-6॥
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.
tṛṣṇābhibhūtastairbaddhastānevābhipariplavan। saṃsāratantravāhinyastatra budhyeta yoṣitaḥ ॥12-206-7॥
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.
prakṛtyā kṣetrabhūtās tā narāḥ kṣetrajñalakṣaṇāḥ। tasmād etā viśeṣeṇa naro'tīyur vipaścitaḥ ॥12-206-8॥
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.
kṛtyā hy etā ghorarūpā mohayanty avicakṣaṇān। rajasy antarhitā mūtir indriyāṇāṃ sanātanī ॥12-206-9॥
These witches, of terrible form, indeed bewilder the undiscerning; hidden within passion, they are the eternal form of the senses.
tasmāttarṣātmakādrāgādbījājjāyanti jantavaḥ। svadehajānasvasañjñānyadvadaṅgātkṛmīṃstyajet ॥ svasañjñānasvajāṃstadvatsutasañjñānkṛmīṃstyajet ॥12-206-10॥
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.
śukrato rasataścaiva snehājjāyanti jantavaḥ। svabhāvāt karmayogād vā tānupekṣeta buddhimān ॥12-206-11॥
Creatures are born from semen, essence, and unctuousness, or from their own nature or the conjunction of actions; the wise should disregard them.
rajastamasi paryastaṃ sattvaṃ tamasi saṃsthitam। jñānādhiṣṭhānam ajñānaṃ buddhyahaṅkāralakṣaṇam ॥12-206-12॥
When passion is overpowered by darkness and goodness is established in darkness, ignorance becomes the seat of knowledge, characterized by intellect and ego.
tadbījaṃ dehinām āhus tadbījaṃ jīva-saṃjñitam। karmaṇā kāla-yuktena saṃsāra-parivartakam ॥12-206-13॥
They say that the seed of embodied beings is called the jīva; by actions, combined with time, it causes the cycle of rebirth.
ramaty ayaṃ yathā svapne manasā dehavān iva। karmagarbhair guṇair dehī garbhe tad upapadyate ॥12-206-14॥
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.
karmaṇā bījabhūtena codyate yadyadindriyam। jāyate tadahaṅkārādrāgayuktena cetasā ॥12-206-15॥
Whatever sense organ is impelled by action, which is the seed, that arises from ego, by a mind endowed with attachment.
śabda-rāgāc chrotram asya jāyate bhāvitātmanaḥ। rūpa-rāgāt tathā cakṣur ghrāṇaṃ gandha-cikīrṣayā ॥12-206-16॥
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.
sparśanebhyas tathā vāyuḥ prāṇāpānavyapāśrayaḥ। vyānoddānau samānaś ca pañcadhā dehayāpanā ॥12-206-17॥
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.
sañjātairjāyate gātraiḥ karmajairbhrahmaṇā vṛtaḥ। duḥkhādyantairduḥkhamadhyairnaraḥ śārīramānasaiḥ ॥12-206-18॥
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.
duḥkhaṃ vidyād upādānād abhimānāc ca vardhate। tyāgāt tebhyo nirodhaḥ syān nirodhajño vimucyate ॥12-206-19॥
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.
indriyāṇāṃ rajasy-eva prabhava-pralayāv-ubhau। parīkṣya sañcaret vidvān yathāvat śāstra-cakṣuṣā ॥12-206-20॥
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.
jñānendriyāṇīndriyārthān nopasarpanty atarṣulam। jñātaiś ca kāraṇair dehī na dehaṃ punar arhati ॥12-206-21॥
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.
