12.207
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
अत्रोपायं प्रवक्ष्यामि यथावच्छास्त्रचक्षुषा। तद्विज्ञानाच्चरन्प्राज्ञः प्राप्नुयात्परमां गतिम् ॥१२-२०७-१॥
atropāyaṃ pravakṣyāmi yathāvacchāstra-cakṣuṣā। tad-vijñānāc caran prājñaḥ prāpnuyāt paramāṃ gatim ॥12-207-1॥
[अत्र (atra) - here; उपायं (upāyaṃ) - means; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; यथावत् (yathāvat) - properly; शास्त्रचक्षुषा (śāstra-cakṣuṣā) - with the eye of scripture; तत् (tat) - that; विज्ञानात् (vijñānāt) - from knowledge; चरन् (caran) - practicing; प्राज्ञः (prājñaḥ) - the wise one; प्राप्नुयात् (prāpnuyāt) - may attain; परमां (paramāṃ) - supreme; गतिम् (gatim) - state;]
(Here, I shall explain the means properly with the eye of scripture. Practicing that knowledge, the wise one may attain the supreme state.)
Here, I will explain the means as per the scriptures. By practicing that knowledge, the wise person may attain the highest state.
सर्वेषामेव भूतानां पुरुषः श्रेष्ठ उच्यते। पुरुषेभ्यो द्विजानाहुर्द्विजेभ्यो मन्त्रवादिनः ॥१२-२०७-२॥
sarveṣāmeva bhūtānāṃ puruṣaḥ śreṣṭha ucyate। puruṣebhyo dvijānāhurdvijebhyo mantravādinaḥ ॥12-207-2॥
[सर्वेषाम् (sarveṣām) - of all; एव (eva) - indeed; भूतानाम् (bhūtānām) - of beings; पुरुषः (puruṣaḥ) - man; श्रेष्ठः (śreṣṭhaḥ) - the best; उच्यते (ucyate) - is said; पुरुषेभ्यः (puruṣebhyaḥ) - than men; द्विजान् (dvijān) - twice-born; आहुः (āhuḥ) - they say; द्विजेभ्यः (dvijebhyaḥ) - than twice-born; मन्त्रवादिनः (mantravādinaḥ) - reciters of mantras;]
(Of all beings, man indeed is said to be the best. Than men, the twice-born are said (to be better); than the twice-born, the reciters of mantras.)
Among all beings, man is considered the best. Among men, the twice-born are regarded as superior; among the twice-born, those who recite mantras are considered higher.
सर्वभूतविशिष्टास्ते सर्वज्ञाः सर्वदर्शिनः। ब्राह्मणा वेदतत्त्वज्ञास्तत्त्वार्थगतिनिश्चयाः ॥१२-२०७-३॥
sarvabhūtaviśiṣṭās te sarvajñāḥ sarvadarśinaḥ। brāhmaṇā vedatattvajñās tattvārthagatinicchayāḥ ॥12-207-3॥
[सर्वभूतविशिष्टाः (sarvabhūtaviśiṣṭāḥ) - distinguished among all beings; ते (te) - they; सर्वज्ञाः (sarvajñāḥ) - all-knowing; सर्वदर्शिनः (sarvadarśinaḥ) - all-seeing; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; वेदतत्त्वज्ञाः (vedatattvajñāḥ) - knowers of the essence of the Veda; तत्त्वार्थगतिनिश्चयाः (tattvārthagatinicchayāḥ) - those who are certain about the course of the true meaning;]
(They, distinguished among all beings, all-knowing, all-seeing, Brāhmaṇas, knowers of the essence of the Veda, those who are certain about the course of the true meaning.)
Those Brāhmaṇas, distinguished among all beings, are all-knowing and all-seeing; they know the essence of the Veda and are certain about the path to the true meaning.
नेत्रहीनो यथा ह्येकः कृच्छ्राणि लभतेऽध्वनि। ज्ञानहीनस्तथा लोके तस्माज्ज्ञानविदोऽधिकाः ॥१२-२०७-४॥
netrahīno yathā hy ekaḥ kṛcchrāṇi labhate'dhvani। jñānahīnas tathā loke tasmāj jñānavido'dhikāḥ ॥12-207-4॥
[नेत्रहीनः (netrahīnaḥ) - one deprived of eyes; यथा (yathā) - just as; हि (hi) - indeed; एकः (ekaḥ) - one; कृच्छ्राणि (kṛcchrāṇi) - difficulties; लभते (labhate) - obtains; अध्वनि (adhvani) - on the path; ज्ञानहीनः (jñānahīnaḥ) - one deprived of knowledge; तथा (tathā) - similarly; लोके (loke) - in the world; तस्मात् (tasmāt) - therefore; ज्ञानविदः (jñānavidaḥ) - knowers of knowledge; अधिकाः (adhikāḥ) - superior;]
(Just as indeed one deprived of eyes obtains difficulties on the path, so too one deprived of knowledge in the world; therefore, knowers of knowledge are superior.)
Just as a blind person faces difficulties on the road, so too does a person without knowledge in the world; therefore, those who possess knowledge are superior.
तांस्तानुपासते धर्मान्धर्मकामा यथागमम्। न त्वेषामर्थसामान्यमन्तरेण गुणानिमान् ॥१२-२०७-५॥
tāṃs tān upāsate dharmān dharmakāmā yathāgamam। na tv eṣām arthasāmānyam antareṇa guṇān imān ॥12-207-5॥
[तांस्तान् (tāṃs tān) - those, those; उपासते (upāsate) - worship; धर्मान् (dharmān) - virtues; धर्मकामा (dharmakāmā) - desiring virtue; यथागमम् (yathāgamam) - according to scripture; न (na) - not; तु (tu) - but; एषाम् (eṣām) - of these; अर्थसामान्यम् (arthasāmānyam) - commonality of purpose; अन्तरेण (antareṇa) - without; गुणान् (guṇān) - qualities; इमान् (imān) - these;]
(Those, those worship virtues, desiring virtue, according to scripture. But not without the commonality of purpose of these, these qualities.)
Those who desire virtue worship these virtues according to scripture. However, these qualities do not have a commonality of purpose without each other.
वाग्देहमनसां शौचं क्षमा सत्यं धृतिः स्मृतिः। सर्वधर्मेषु धर्मज्ञा ज्ञापयन्ति गुणानिमान् ॥१२-२०७-६॥
vāg-deha-manasāṃ śaucaṃ kṣamā satyaṃ dhṛtiḥ smṛtiḥ। sarva-dharmeṣu dharma-jñā jñāpayanti guṇān imān ॥12-207-6॥
[वाक् (vāk) - speech; देह (deha) - body; मनसाम् (manasām) - of minds; शौचम् (śaucam) - purity; क्षमा (kṣamā) - forbearance; सत्यं (satyaṃ) - truth; धृतिः (dhṛtiḥ) - steadfastness; स्मृतिः (smṛtiḥ) - memory; सर्वधर्मेषु (sarva-dharmeṣu) - in all dharmas; धर्मज्ञाः (dharma-jñāḥ) - knowers of dharma; ज्ञापयन्ति (jñāpayanti) - make known; गुणान् (guṇān) - qualities; इमान् (imān) - these;]
(Purity of speech, body, and mind; forbearance, truth, steadfastness, memory—these qualities the knowers of dharma make known in all dharmas.)
Those who know dharma declare that purity of speech, body, and mind, forbearance, truthfulness, steadfastness, and memory are the qualities present in all forms of dharma.
यदिदं ब्रह्मणो रूपं ब्रह्मचर्यमिति स्मृतम्। परं तत्सर्वभूतेभ्यस्तेन यान्ति परां गतिम् ॥१२-२०७-७॥
yad idaṃ brahmaṇo rūpaṃ brahmacaryam iti smṛtam। paraṃ tat sarvabhūtebhyaḥ tena yānti parāṃ gatim ॥12-207-7॥
[यत् (yat) - which; इदं (idaṃ) - this; ब्रह्मणः (brahmaṇaḥ) - of Brahman; रूपं (rūpam) - form; ब्रह्मचर्यम् (brahmacaryam) - brahmacarya; इति (iti) - thus; स्मृतम् (smṛtam) - is remembered; परम् (param) - supreme; तत् (tat) - that; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - from all beings; तेन (tena) - by that; यान्ति (yānti) - they go; पराम् (parām) - highest; गतिम् (gatim) - state;]
(Which this is the form of Brahman, brahmacarya thus is remembered. Supreme that from all beings by that they go to the highest state.)
That which is called brahmacarya is the very form of Brahman. By that, transcending all beings, they attain the highest state.
लिङ्गसंयोगहीनं यच्छरीरस्पर्शवर्जितम्। श्रोत्रेण श्रवणं चैव चक्षुषा चैव दर्शनम् ॥१२-२०७-८॥
liṅgasaṃyogahīnaṃ yaccharīrasparśavarjitam। śrotreṇa śravaṇaṃ caiva cakṣuṣā caiva darśanam ॥12-207-8॥
[लिङ्ग (liṅga) - organ; संयोग (saṃyoga) - union; हीनं (hīnaṃ) - devoid of; यत् (yat) - which; शरीर (śarīra) - body; स्पर्श (sparśa) - touch; वर्जितम् (varjitam) - devoid of; श्रोत्रेण (śrotreṇa) - by the ear; श्रवणं (śravaṇaṃ) - hearing; च (ca) - and; एव (eva) - indeed; चक्षुषा (cakṣuṣā) - by the eye; च (ca) - and; एव (eva) - indeed; दर्शनम् (darśanam) - seeing;]
(That which is devoid of union with the organ, which is devoid of bodily touch; hearing by the ear and indeed seeing by the eye.)
That which is without contact with the organ and without bodily touch—hearing by the ear and seeing by the eye.
जिह्वया रसनं यच्च तदेव परिवर्जितम्। बुद्ध्या च व्यवसायेन ब्रह्मचर्यमकल्मषम् ॥१२-२०७-९॥
jihvayā rasanaṃ yac ca tadeva parivarjitam। buddhyā ca vyavasāyena brahmacaryam akalmaṣam ॥12-207-9॥
[जिह्वया (jihvayā) - by the tongue; रसनं (rasanam) - taste; यत् (yat) - which; च (ca) - and; तत् (tat) - that; एव (eva) - indeed; परिवर्जितम् (parivarjitam) - avoided; बुद्ध्या (buddhyā) - by intellect; च (ca) - and; व्यवसायेन (vyavasāyena) - by determination; ब्रह्मचर्यम् (brahmacaryam) - celibacy; अकल्मषम् (akalmaṣam) - free from impurity;]
(By the tongue, whatever taste is indeed avoided; and by intellect and by determination, celibacy is free from impurity.)
Celibacy that is free from impurity is that in which the tastes that are to be avoided by the tongue, and which is maintained by intellect and determination, are indeed avoided.
सम्यग्वृत्तिर्ब्रह्मलोकं प्राप्नुयान्मध्यमः सुरान्। द्विजाग्र्यो जायते विद्वान्कन्यसीं वृत्तिमास्थितः ॥१२-२०७-१०॥
samyagvṛttir brahmalokaṃ prāpnuyān madhyamaḥ surān। dvijāgryo jāyate vidvān kanyasīṃ vṛttim āsthitaḥ॥12-207-10॥
[सम्यक्-वृत्तिः (samyak-vṛttiḥ) - right-conduct; ब्रह्मलोकम् (brahmalokam) - Brahma-world; प्राप्नुयात् (prāpnuyāt) - may attain; मध्यमः (madhyamaḥ) - the mediocre; सुरान् (surān) - gods; द्विज-अग्र्यः (dvija-agryaḥ) - best of twice-born; जायते (jāyate) - is born; विद्वान् (vidvān) - wise; कन्यसीम् (kanyasīm) - inferior; वृत्तिम् (vṛttim) - conduct; आस्थितः (āsthitaḥ) - having adopted;]
(Right-conduct (one) may attain Brahma-world; the mediocre (attains) gods; the best of twice-born is born wise, having adopted inferior conduct.)
One who follows right conduct attains the world of Brahma; the mediocre attains the gods; but the best among the twice-born, if he adopts inferior conduct, is born as a wise man.
सुदुष्करं ब्रह्मचर्यमुपायं तत्र मे शृणु। सम्प्रवृत्तमुदीर्णं च निगृह्णीयाद्द्विजो मनः ॥१२-२०७-११॥
suduṣkaraṃ brahmacaryam-upāyaṃ tatra me śṛṇu। sampravṛttam-udīrṇaṃ ca nigṛhṇīyād-dvijo manaḥ ॥12-207-11॥
[सुदुष्करं (suduṣkaram) - very difficult; ब्रह्मचर्यम् (brahmacaryam) - celibacy; उपायं (upāyam) - means; तत्र (tatra) - there; मे (me) - to me; शृणु (śṛṇu) - listen; सम्प्रवृत्तम् (sampravṛttam) - engaged; उदीर्णं (udīrṇam) - arisen; च (ca) - and; निगृह्णीयात् (nigṛhṇīyāt) - should restrain; द्विजः (dvijaḥ) - the twice-born; मनः (manaḥ) - mind;]
(Very difficult is celibacy; the means there, to me, listen. The twice-born should restrain the mind which is engaged and arisen.)
Listen to me about the means for celibacy, which is very difficult. The twice-born should restrain the mind when it becomes engaged and agitated.
योषितां न कथाः श्राव्या न निरीक्ष्या निरम्बराः। कदाचिद्दर्शनादासां दुर्बलानाविशेद्रजः ॥१२-२०७-१२॥
yoṣitāṃ na kathāḥ śrāvyā na nirīkṣyā nirambarāḥ। kadāciddarśanādāsāṃ durbalānāviśedrajaḥ ॥12-207-12॥
[योषिताम् (yoṣitām) - of women; न (na) - not; कथाः (kathāḥ) - stories; श्राव्याः (śrāvyāḥ) - to be heard; न (na) - not; निरीक्ष्याः (nirīkṣyāḥ) - to be looked at; निरम्बराः (nirambarāḥ) - unclothed; कदाचित् (kadācit) - at any time; दर्शनात् (darśanāt) - from seeing; आसाम् (āsām) - of these; दुर्बलानाम् (durbalānām) - of the weak; विशेत् (viśet) - may enter; रजः (rajaḥ) - impurity;]
(Of women, stories are not to be heard, nor are unclothed (women) to be looked at; at any time, from seeing these, impurity may enter the weak.)
One should not listen to stories of women, nor look at women who are unclothed; for, at any time, from seeing such things, impurity may enter those who are weak.
रागोत्पत्तौ चरेत्कृच्छ्रमह्नस्त्रिः प्रविशेदपः। मग्नः स्वप्ने च मनसा त्रिर्जपेदघमर्षणम् ॥१२-२०७-१३॥
rāgotpattau caret kṛcchram ahnas triḥ praviśet apaḥ। magnaḥ svapne ca manasā trir japed aghamarṣaṇam॥12-207-13॥
[रागोत्पत्तौ (rāgotpattau) - at the arising of passion; चरेत् (caret) - one should perform; कृच्छ्रम् (kṛcchram) - penance; अह्नः (ahnas) - in a day; त्रिः (triḥ) - three times; प्रविशेत् (praviśet) - should enter; अपः (apaḥ) - water; मग्नः (magnaḥ) - immersed; स्वप्ने (svapne) - in dream; च (ca) - and; मनसा (manasā) - with the mind; त्रिः (triḥ) - three times; जपेत् (japet) - should recite; अघमर्षणम् (aghamarṣaṇam) - Aghamarṣaṇa hymn;]
(At the arising of passion, one should perform penance; in a day, three times should enter water; immersed, in dream and with the mind, three times should recite the Aghamarṣaṇa hymn.)
When passion arises, one should undertake penance; three times a day, one should enter water; being immersed, even in a dream and with the mind, one should recite the Aghamarṣaṇa hymn three times.
पाप्मानं निर्दहेदेवमन्तर्भूतं रजोमयम्। ज्ञानयुक्तेन मनसा सन्ततेन विचक्षणः ॥१२-२०७-१४॥
pāpmānaṃ nirdahedevamantarbhūtaṃ rajomayam। jñānayuktena manasā santatena vicakṣaṇaḥ ॥12-207-14॥
[पाप्मानम् (pāpmānam) - sin; निर्दहेत् (nirdahet) - should burn; एवम् (evam) - thus; अन्तर्भूतम् (antarbhūtam) - included; रजःमयम् (rajo-mayam) - consisting of rajas; ज्ञानयुक्तेन (jñāna-yuktena) - endowed with knowledge; मनसा (manasā) - with mind; सन्ततेन (santatena) - continuous; विचक्षणः (vicakṣaṇaḥ) - the wise one;]
(The wise one should thus burn sin, which is included and consisting of rajas, with a mind endowed with continuous knowledge.)
The wise person, with a mind continuously endowed with knowledge, should thus burn away sin, which is composed of rajas.
कुणपामेध्यसंयुक्तं यद्वदच्छिद्रबन्धनम्। तद्वद्देहगतं विद्यादात्मानं देहबन्धनम् ॥१२-२०७-१५॥
kuṇapāmedhyasaṃyuktaṃ yadvadacchidrabandhanam। tadvaddehagatam vidyādatmānaṃ dehabandhanam ॥12-207-15॥
[कुणप (kuṇapa) - corpse; अमेध्य (amedhya) - impure; संयुक्तं (saṃyuktaṃ) - joined with; यद्वत् (yadvat) - just as; अच्छिद्र (acchidra) - without opening; बन्धनम् (bandhanam) - bondage; तद्वत् (tadvat) - in the same way; देहगतं (dehagatam) - gone into the body; विद्यात् (vidyāt) - one should know; आत्मानं (ātmānam) - the self; देह (deha) - body; बन्धनम् (bandhanam) - bondage;]
(Just as a corpse joined with impurity is bondage without opening, so too one should know the self gone into the body as bondage of the body.)
Just as a corpse joined with impurity is tightly bound, so too, one should understand the self associated with the body as being bound by the body.
वातपित्तकफान्रक्तं त्वङ्मांसं स्नायुमस्थि च। मज्जां चैव सिराजालैस्तर्पयन्ति रसा नृणाम् ॥१२-२०७-१६॥
vātapittakaphānraktaṃ tvaṅmāṃsaṃ snāyum-asthi ca। majjāṃ caiva sirājālaistarpayanti rasā nṛṇām ॥12-207-16॥
[वात (vāta) - wind; पित्त (pitta) - bile; कफान् (kaphān) - phlegms; रक्तं (raktaṃ) - blood; त्वक् (tvak) - skin; मांसं (māṃsaṃ) - flesh; स्नायु (snāyu) - sinew; अस्थि (asthi) - bone; च (ca) - and; मज्जां (majjāṃ) - marrow; च (ca) - and; एव (eva) - indeed; सिराजालैः (sirājālaiḥ) - by the network of veins; तर्पयन्ति (tarpayanti) - they nourish; रसा (rasā) - the juices; नृणाम् (nṛṇām) - of men;]
(Wind, bile, phlegms, blood, skin, flesh, sinew, bone, and marrow indeed, are nourished by the juices of men by the network of veins.)
The juices, through the network of veins, nourish wind, bile, phlegm, blood, skin, flesh, sinews, bones, and marrow in humans.
दश विद्याद्धमन्योऽत्र पञ्चेन्द्रियगुणावहाः। याभिः सूक्ष्माः प्रतायन्ते धमन्योऽन्याः सहस्रशः ॥१२-२०७-१७॥
daśa vidyāddhamanyo'tra pañcendriyaguṇāvahāḥ। yābhiḥ sūkṣmāḥ pratāyante dhamanyo'nyāḥ sahasraśaḥ ॥12-207-17॥
[दश (daśa) - ten; विद्यात् (vidyāt) - one should know; धमन्यः (dhamanyaḥ) - arteries; अत्र (atra) - here; पञ्च (pañca) - five; इन्द्रिय (indriya) - sense; गुण (guṇa) - qualities; आवहाः (āvahāḥ) - carrying; याभिः (yābhiḥ) - by which; सूक्ष्माः (sūkṣmāḥ) - subtle; प्रतायन्ते (pratāyante) - are spread; धमन्यः (dhamanyaḥ) - arteries; अन्याः (anyāḥ) - other; सहस्रशः (sahasraśaḥ) - by thousands;]
(Ten arteries here, one should know, carry the qualities of the five senses; by which the subtle (ones) are spread, other arteries by thousands.)
One should know that here there are ten arteries which carry the qualities of the five senses; by these, the subtle arteries are spread, and there are thousands of other arteries.
एवमेताः सिरानद्यो रसोदा देहसागरम्। तर्पयन्ति यथाकालमापगा इव सागरम् ॥१२-२०७-१८॥
evametāḥ sirānadyo rasodā dehasāgaram। tarpayanti yathākālamāpagā iva sāgaram ॥12-207-18॥
[एवम् (evam) - thus; एताः (etāḥ) - these; सिरा-नद्यः (sirā-nadyaḥ) - vein-rivers; रसोदा (rasodā) - giving sap; देह-सागरम् (deha-sāgaram) - body-ocean; तर्पयन्ति (tarpayanti) - satisfy; यथा (yathā) - just as; कालम् (kālam) - time; आपगाः (āpagāḥ) - rivers; इव (iva) - like; सागरम् (sāgaram) - ocean;]
(Thus these vein-rivers, giving sap, the body-ocean, satisfy just as at the proper time rivers like the ocean.)
Just as rivers at their proper time fill the ocean, so too these veins, which carry sap, nourish the ocean of the body.
मध्ये च हृदयस्यैका सिरा त्वत्र मनोवहा। शुक्रं सङ्कल्पजं नॄणां सर्वगात्रैर्विमुञ्चति ॥१२-२०७-१९॥
madhye ca hṛdayasyaikā sirā tvatra manovahā। śukraṃ saṅkalpajaṃ nṝṇāṃ sarvagātrairvimuñcati ॥12-207-19॥
[मध्ये (madhye) - in the middle; च (ca) - and; हृदयस्य (hṛdayasya) - of the heart; एका (ekā) - one; सिरा (sirā) - vein; त्वत्र (tvatra) - here; मनोवहा (manovahā) - carrying the mind; शुक्रं (śukram) - semen; सङ्कल्पजं (saṅkalpajam) - born of intention; नॄणां (nṝṇām) - of men; सर्वगात्रैः (sarvagātraiḥ) - by all limbs; विमुञ्चति (vimuñcati) - releases;]
(And in the middle of the heart, there is one vein here carrying the mind; it releases the semen, born of intention, of men, by all the limbs.)
In the center of the heart, there is a single vein here called manovahā, which carries the mind; it releases the semen, which is produced by intention, from all the limbs of men.
सर्वगात्रप्रतायिन्यस्तस्या ह्यनुगताः सिराः। नेत्रयोः प्रतिपद्यन्ते वहन्त्यस्तैजसं गुणम् ॥१२-२०७-२०॥
sarvagātrapratāyiny astasyā hy anugatāḥ sirāḥ। netrayoḥ pratipadyante vahanty as taijasaṃ guṇam ॥12-207-20॥
[सर्व (sarva) - all; गात्र (gātra) - limbs; प्रतायिनि (pratāyini) - pervading; अस्याः (asyāḥ) - of her; हि (hi) - indeed; अनुगताः (anugatāḥ) - having followed; सिराः (sirāḥ) - veins; नेत्रयोः (netrayoḥ) - in the two eyes; प्रतिपद्यन्ते (pratipadyante) - enter; वहन्ति (vahanti) - carry; अस् (as) - that; तैजसं (taijasaṃ) - fiery (essence); गुणम् (guṇam) - quality;]
(All the veins that pervade her entire body indeed follow and enter into the two eyes, carrying that fiery quality.)
All the veins that pervade her entire body converge and enter into the two eyes, carrying with them the quality of fire (energy or brilliance).
पयस्यन्तर्हितं सर्पिर्यद्वन्निर्मथ्यते खजैः। शुक्रं निर्मथ्यते तद्वद्देहसङ्कल्पजैः खजैः ॥१२-२०७-२१॥
payasy antarhitaṃ sarpir yadvannirmathyate khajaiḥ। śukraṃ nirmathyate tadvad dehasaṅkalpajaiḥ khajaiḥ॥12-207-21॥
[पयस्य (payasi) - in milk; अन्तर्हितं (antarhitam) - hidden; सर्पिः (sarpiḥ) - ghee; यद्वत् (yadvat) - just as; निर्मथ्यते (nirmathyate) - is churned; खजैः (khajaiḥ) - by churning rods; शुक्रं (śukram) - semen; निर्मथ्यते (nirmathyate) - is churned; तद्वत् (tadvat) - in the same way; देह (deha) - body; सङ्कल्पजैः (saṅkalpajaiḥ) - produced by intention; खजैः (khajaiḥ) - by churning rods;]
(Just as ghee, hidden in milk, is churned out by churning rods, so semen is churned out in the same way by churning rods produced by intention in the body.)
Just as ghee, hidden in milk, is churned out by churning rods, so too semen is produced in the body by the churning rods of intention.
स्वप्नेऽप्येवं यथाभ्येति मनःसङ्कल्पजं रजः। शुक्रमस्पर्शजं देहात्सृजन्त्यस्य मनोवहा ॥१२-२०७-२२॥
svapne'py evaṃ yathābhyeti manaḥsaṅkalpajaṃ rajaḥ। śukram asparśajaṃ dehāt sṛjanty asya manovahā ॥12-207-22॥
[स्वप्ने (svapne) - in dream; अपि (api) - even; एवं (evaṃ) - thus; यथा (yathā) - as; अभ्येति (abhyeti) - approaches; मनःसङ्कल्पजम् (manaḥsaṅkalpajam) - born of mind's resolve; रजः (rajaḥ) - passion; शुक्रम् (śukram) - semen; अस्पर्शजम् (asparśajam) - not arising from contact; देहात् (dehāt) - from the body; सृजन्ति (sṛjanti) - produce; अस्य (asya) - of this; मनोवहा (manovahā) - carried by the mind;]
(In dream, even thus as (one) approaches, the passion born of mind's resolve; semen not arising from contact, from the body, produce of this, carried by the mind.)
Even in a dream, just as one approaches, the passion born of the mind's resolve arises; semen, not produced by contact, is generated from the body, carried by the mind.
महर्षिर्भगवानत्रिर्वेद तच्छुक्रसम्भवम्। त्रिबीजमिन्द्रदैवत्यं तस्मादिन्द्रियमुच्यते ॥१२-२०७-२३॥
maharṣirbhagavān atrir veda tac chukrasambhavam। tribījam indradaivatyaṃ tasmād indriyam ucyate ॥12-207-23॥
[महर्षिः (maharṣiḥ) - great seer; भगवान् (bhagavān) - the venerable; अत्रिः (atriḥ) - Atri; वेद (veda) - knows; तत् (tat) - that; शुक्रसम्भवम् (śukrasambhavam) - originated from Śukra; त्रिबीजम् (tribījam) - three-seeded; इन्द्रदैवत्यं (indradaivatyaṃ) - having Indra as deity; तस्मात् (tasmāt) - therefore; इन्द्रियम् (indriyam) - sense-organ; उच्यते (ucyate) - is called;]
(The great seer, the venerable Atri, knows that it originated from Śukra. The three-seeded, having Indra as deity, therefore is called the sense-organ.)
The venerable sage Atri knows that it originated from Śukra. Because it has three seeds and Indra as its deity, it is therefore called the sense-organ.
ये वै शुक्रगतिं विद्युर्भूतसङ्करकारिकाम्। विरागा दग्धदोषास्ते नाप्नुयुर्देहसम्भवम् ॥१२-२०७-२४॥
ye vai śukragatiṃ vidyurbhūtasaṅkarakārikām। virāgā dagdhadoṣāste nāpnuyurdehasambhavam ॥12-207-24॥
[ये (ye) - those who; वै (vai) - indeed; शुक्रगतिम् (śukragatim) - the path of semen; (śukra - semen, gatim - path;) विद्युः (vidyuḥ) - know; भूतसङ्करकारिकाम् (bhūtasaṅkarakārikām) - causing the mixture of beings; (bhūta - beings, saṅkara - mixture, kārikām - causing;) विरागाः (virāgāḥ) - dispassionate ones; दग्धदोषाः (dagdhadoṣāḥ) - whose faults are burnt; (dagdha - burnt, doṣāḥ - faults;) ते (te) - they; न (na) - not; आप्नुयुः (āpnuyuḥ) - attain; देहसम्भवम् (dehasambhavam) - bodily birth; (deha - body, sambhavam - birth;]
(Those who indeed know the path of semen, causing the mixture of beings; the dispassionate ones whose faults are burnt, they do not attain bodily birth.)
Those who truly know the path of semen, which causes the mixture of beings, and who are dispassionate with their faults burnt away, they do not attain bodily birth again.
गुणानां साम्यमागम्य मनसैव मनोवहम्। देहकर्म नुदन्प्राणानन्तकाले विमुच्यते ॥१२-२०७-२५॥
guṇānāṃ sāmyam āgamya manasaiva manovaham। deha-karma nudan prāṇān antakāle vimucyate॥12-207-25॥
[गुणानाम् (guṇānām) - of the guṇas; साम्यम् (sāmyam) - equilibrium; आगम्य (āgamya) - having attained; मनसा (manasā) - by the mind; एव (eva) - indeed; मनोवहम् (manovaham) - carried by the mind; देहकर्म (deha-karma) - bodily actions; नुदन् (nudan) - pushing away; प्राणान् (prāṇān) - the vital breaths; अन्तकाले (antakāle) - at the final time; विमुच्यते (vimucyate) - is released;]
(Having attained the equilibrium of the guṇas, indeed by the mind, carried by the mind, pushing away bodily actions and the vital breaths at the final time, is released.)
When one attains the equilibrium of the guṇas, and with the mind alone, carried by the mind, pushing away bodily actions and the vital breaths at the final moment, one is released (from the body).
भविता मनसो ज्ञानं मन एव प्रतायते। ज्योतिष्मद्विरजो दिव्यमत्र सिद्धं महात्मनाम् ॥१२-२०७-२६॥
bhavitā manaso jñānaṃ mana eva pratāyate। jyotiṣmad-virajo divyam-atra siddhaṃ mahātmanām ॥12-207-26॥
[भविता (bhavitā) - will become; मनसः (manasaḥ) - of the mind; ज्ञानम् (jñānam) - knowledge; मनः (manaḥ) - mind; एव (eva) - indeed; प्रतायते (pratāyate) - is perceived; ज्योतिष्मत् (jyotiṣmat) - luminous; विरजः (virajaḥ) - free from passion; दिव्यम् (divyam) - divine; अत्र (atra) - here; सिद्धम् (siddham) - accomplished; महात्मनाम् (mahātmanām) - of the great souls;]
(Knowledge of the mind will become; the mind itself is indeed perceived. The luminous, passionless, divine (state) here is accomplished by the great souls.)
Knowledge of the mind will arise; the mind itself is perceived. Here, the luminous, passionless, divine state is attained by the great souls.
तस्मात्तदविघाताय कर्म कुर्यादकल्मषम्। रजस्तमश्च हित्वेह न तिर्यग्गतिमाप्नुयात् ॥१२-२०७-२७॥
tasmāttadavighātāya karma kuryādakalmaṣam। rajastamaśca hitveha na tiryaggatimāpnuyāt ॥12-207-27॥
[तस्मात् (tasmāt) - therefore; तद् (tad) - that; अविघाताय (avighātāya) - for the non-obstruction; कर्म (karma) - action; कुर्यात् (kuryāt) - should do; अकल्मषम् (akalmaṣam) - pure; रजस् (rajas) - passion; तमः (tamas) - darkness; च (ca) - and; हित्वा (hitvā) - having abandoned; इह (iha) - here; न (na) - not; तिर्यक् (tiryak) - downward; गतिम् (gatim) - path; आप्नुयात् (āpnuyāt) - should attain;]
(Therefore, for that non-obstruction, one should perform pure action; having abandoned passion and darkness here, one should not attain the downward path.)
Therefore, to avoid obstacles, one should perform pure actions; by abandoning passion and darkness here, one does not attain a lower path.
तरुणाधिगतं ज्ञानं जरादुर्बलतां गतम्। परिपक्वबुद्धिः कालेन आदत्ते मानसं बलम् ॥१२-२०७-२८॥
taruṇādhigataṃ jñānaṃ jarādurbalatāṃ gatam। paripakvabuddhiḥ kālena ādatte mānasaṃ balam ॥12-207-28॥
[तरुण (taruṇa) - youth; young person; अधिगतं (adhigatam) - attained; acquired; ज्ञानं (jñānam) - knowledge; जरा (jarā) - old age; दुर्बलतां (durbalatām) - weakness; feebleness; गतं (gatam) - gone; reached; परिपक्वबुद्धिः (paripakvabuddhiḥ) - mature intellect; कालेन (kālena) - by time; with time; आदत्ते (ādatte) - takes; acquires; मानसं (mānasaṃ) - mental; of the mind; बलम् (balam) - strength; power;]
(The knowledge acquired in youth, having reached the weakness of old age, is taken up as mental strength by the mature intellect with time.)
The knowledge gained in youth, though it may fade into weakness in old age, is reclaimed as mental strength by a mature intellect over time.
सुदुर्गमिव पन्थानमतीत्य गुणबन्धनम्। यदा पश्येत्तदा दोषानतीत्यामृतमश्नुते ॥१२-२०७-२९॥
sudurgamiva panthānamatītya guṇabandhanam। yadā paśyettadā doṣānatītyāmṛtamaśnute ॥12-207-29॥
[सुदुर्गम् (sudurgam) - very difficult to go; इव (iva) - like; पन्थानम् (panthānam) - path; अतीत्य (atītya) - having crossed; गुणबन्धनम् (guṇabandhanam) - bondage of guṇas; यदा (yadā) - when; पश्येत् (paśyet) - one sees; तदा (tadā) - then; दोषान् (doṣān) - faults; अतीत्य (atītya) - having crossed; अमृतम् (amṛtam) - immortality; अश्नुते (aśnute) - attains;]
(Having crossed the bondage of guṇas like a very difficult path, when one sees, then having crossed the faults, one attains immortality.)
When one overcomes the bondage of guṇas as if traversing a very difficult path, and perceives thus, then, having overcome faults, one attains immortality.
