12.208
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher said.
दुरन्तेष्विन्द्रियार्थेषु सक्ताः सीदन्ति जन्तवः। ये त्वसक्ता महात्मानस्ते यान्ति परमां गतिम् ॥१२-२०८-१॥
duranteṣv indriyārtheṣu saktāḥ sīdanti jantavaḥ। ye tvasaktā mahātmānas te yānti paramāṃ gatim ॥12-208-1॥
[दुरन्तेषु (duranteṣu) - in the uncontrollable; इन्द्रियार्थेषु (indriyārtheṣu) - in the objects of the senses; सक्ताः (saktāḥ) - attached; सीदन्ति (sīdanti) - sink; जन्तवः (jantavaḥ) - creatures; ये (ye) - those who; तु (tu) - but; असक्ताः (asaktāḥ) - unattached; महात्मानः (mahātmānaḥ) - great-souled; ते (te) - they; यान्ति (yānti) - go; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(Creatures attached to the uncontrollable objects of the senses sink; but those great-souled ones who are unattached, they go to the supreme state.)
Creatures who are attached to the uncontrollable objects of the senses fall; but those great-souled ones who are unattached attain the highest state.
जन्ममृत्युजरादुःखैर्व्याधिभिर्मनसः क्लमैः। दृष्ट्वेमं सन्ततं लोकं घटेन्मोक्षाय बुद्धिमान् ॥१२-२०८-२॥
janma-mṛtyu-jarā-duḥkhair-vyādhibhir-manasaḥ klamaiḥ। dṛṣṭvā imaṃ santataṃ lokaṃ ghaṭet mokṣāya buddhimān ॥12-208-2॥
[जन्म (janma) - birth; मृत्यु (mṛtyu) - death; जरा (jarā) - old age; दुःखैः (duḥkhaiḥ) - by sufferings; व्याधिभिः (vyādhibhiḥ) - by diseases; मनसः (manasaḥ) - of the mind; क्लमैः (klamaiḥ) - by fatigues; दृष्ट्वा (dṛṣṭvā) - having seen; इमं (imaṃ) - this; सन्ततं (santataṃ) - continuous; लोकं (lokaṃ) - world; घटेन् (ghaṭet) - should strive; मोक्षाय (mokṣāya) - for liberation; बुद्धिमान् (buddhimān) - the wise one;]
(Having seen this continuous world with birth, death, old age, sufferings, diseases, and fatigues of the mind, the wise one should strive for liberation.)
Seeing this world, which is constantly afflicted by birth, death, old age, suffering, disease, and mental fatigue, the wise should strive for liberation.
वाङ्मनोभ्यां शरीरेण शुचिः स्यादनहङ्कृतः। प्रशान्तो ज्ञानवान्भिक्षुर्निरपेक्षश्चरेत्सुखम् ॥१२-२०८-३॥
vāṅ-manobhyāṃ śarīreṇa śuciḥ syād anahaṅkṛtaḥ। praśānto jñānavān bhikṣur nirapekṣaś caret sukham ॥12-208-3॥
[वाक् (vāk) - speech; मनाेभ्याम् (manobhyām) - with mind; शरीरेण (śarīreṇa) - with body; शुचिः (śuciḥ) - pure; स्यात् (syāt) - should be; अनहङ्कृतः (anahaṅkṛtaḥ) - without ego; प्रशान्तः (praśāntaḥ) - calm; ज्ञानवान् (jñānavān) - possessing knowledge; भिक्षुः (bhikṣuḥ) - mendicant; निरपेक्षः (nirapekṣaḥ) - independent; चरेत् (caret) - should move; सुखम् (sukham) - happily;]
(With speech, mind, and body, pure, should be without ego; calm, possessing knowledge, the mendicant, independent, should move happily.)
A mendicant should be pure in speech, mind, and body, free from ego, calm, knowledgeable, independent, and should live happily.
अथ वा मनसः सङ्गं पश्येद्भूतानुकम्पया। अत्राप्युपेक्षां कुर्वीत ज्ञात्वा कर्मफलं जगत् ॥१२-२०८-४॥
atha vā manasaḥ saṅgaṃ paśyed bhūtānukampayā। atrāpy upekṣāṃ kurvīta jñātvā karmaphalaṃ jagat ॥12-208-4॥
[अथ (atha) - now; then; or; thus; so; वा (vā) - or; मनसः (manasaḥ) - of the mind; सङ्गं (saṅgam) - attachment; association; पश्येत् (paśyet) - should see; may perceive; भूत (bhūta) - beings; अनुकम्पया (anukampayā) - with compassion; अत्र (atra) - here; अपि (api) - also; even; उपेक्षाम् (upekṣām) - indifference; disregard; कुर्वीत (kurvīta) - should do; may perform; ज्ञात्वा (jñātvā) - having known; कर्मफलं (karmaphalam) - fruit of action; result of action; जगत् (jagat) - the world;]
(Now, or, the attachment of the mind should be seen with compassion for beings. Here also, one should practice indifference, having known the fruit of action in the world.)
Alternatively, one should observe the mind's attachments with compassion for all beings. Even here, knowing the results of actions in the world, one should practice equanimity.
यत्कृतं प्राक्षुभं कर्म पापं वा तदुपाश्नुते। तस्माच्छुभानि कर्माणि कुर्याद्वाग्बुद्धिकर्मभिः ॥१२-२०८-५॥
yatkṛtaṃ prākṣubhaṃ karma pāpaṃ vā tadupāśnute। tasmācchubhāni karmāṇi kuryādvāgbuddhikarmabhiḥ ॥12-208-5॥
[यत् (yat) - which; कृतं (kṛtam) - done; प्राक्षुभं (prākṣubham) - previously agitated; कर्म (karma) - action; पापं (pāpam) - sinful; वा (vā) - or; तत् (tat) - that; उपाश्नुते (upāśnute) - experiences; तस्मात् (tasmāt) - therefore; शुभानि (śubhāni) - auspicious; कर्माणि (karmāṇi) - actions; कुर्यात् (kuryāt) - should do; वाक् (vāk) - speech; बुद्धि (buddhi) - mind; कर्मभिः (karmabhiḥ) - by actions;]
(Which action, previously agitated or sinful, one does, that one experiences. Therefore, one should do auspicious actions by speech, mind, and actions.)
Whatever actions, whether previously agitated or sinful, a person performs, he experiences their results. Therefore, one should perform auspicious actions through speech, mind, and deeds.
अहिंसा सत्यवचनं सर्वभूतेषु चार्जवम्। क्षमा चैवाप्रमादश्च यस्यैते स सुखी भवेत् ॥१२-२०८-६॥
ahiṃsā satyavacanaṃ sarvabhūteṣu cārjavam। kṣamā caivāpramādaśca yasyaite sa sukhī bhavet ॥12-208-6॥
[अहिंसा (ahiṃsā) - non-injury; सत्यवचनं (satyavacanaṃ) - truthful speech; सर्वभूतेषु (sarvabhūteṣu) - in all beings; च (ca) - and; आर्जवम् (ārjavam) - straightforwardness; क्षमा (kṣamā) - forgiveness; च (ca) - and; एव (eva) - indeed; अप्रमादः (apramādaḥ) - vigilance; च (ca) - and; यस्य (yasya) - of whom; एते (ete) - these; सः (saḥ) - he; सुखी (sukhī) - happy; भवेत् (bhavet) - becomes;]
(Non-injury, truthful speech, straightforwardness in all beings, forgiveness, indeed vigilance, and of whom these (are), he becomes happy.)
He who possesses non-injury, truthful speech, straightforwardness towards all beings, forgiveness, and vigilance—such a person becomes happy.
यश्चैनं परमं धर्मं सर्वभूतसुखावहम्। दुःखान्निःसरणं वेद स तत्त्वज्ञः सुखी भवेत् ॥१२-२०८-७॥
yaś cainaṃ paramaṃ dharmaṃ sarvabhūtasukhāvaham। duḥkhānniḥsaraṇaṃ veda sa tattvajñaḥ sukhī bhavet ॥12-208-7॥
[यः (yaḥ) - who; च (ca) - and; एनम् (enam) - this; परमम् (paramam) - supreme; धर्मम् (dharmaṃ) - dharma; सर्वभूतसुखावहम् (sarvabhūtasukhāvaham) - bringing happiness to all beings; दुःखात् (duḥkhāt) - from suffering; निःसरणम् (niḥsaraṇam) - liberation; वेद (veda) - knows; सः (saḥ) - he; तत्त्वज्ञः (tattvajñaḥ) - knower of truth; सुखी (sukhī) - happy; भवेत् (bhavet) - may become;]
(Whoever knows this supreme dharma, which brings happiness to all beings and is liberation from suffering, he, being a knower of truth, may become happy.)
Whoever knows this supreme dharma, which brings happiness to all beings and is liberation from suffering, he, being a knower of truth, becomes happy.
तस्मात्समाहितं बुद्ध्या मनो भूतेषु धारयेत्। नापध्यायेन्न स्पृहयेन्नाबद्धं चिन्तयेदसत् ॥१२-२०८-८॥
tasmātsamāhitaṃ buddhyā mano bhūteṣu dhārayet। nāpadhyāyen na spṛhayed nābaddhaṃ cintayed asat ॥12-208-8॥
[तस्मात् (tasmāt) - therefore; समाहितम् (samāhitam) - collected; composed; बुद्ध्या (buddhyā) - with intellect; मनः (manaḥ) - mind; भूतेषु (bhūteṣu) - among beings; धारयेत् (dhārayet) - should hold; न (na) - not; अपध्यायेत् (apadhyāyet) - should think ill; न (na) - not; स्पृहयेत् (spṛhayet) - should desire; न (na) - not; अबद्धम् (abaddham) - unrestrained; unfixed; चिन्तयेत् (cintayet) - should think; असत् (asat) - unreal; false;]
(Therefore, with collected intellect, one should hold the mind among beings; one should not think ill, should not desire, should not think of the unrestrained or the unreal.)
Therefore, with a composed intellect, let one keep the mind steady among beings; let one not think ill, nor desire, nor contemplate what is unrestrained or unreal.
अवाग्योगप्रयोगेण मनोज्ञं सम्प्रवर्तते। विवक्षता वा सद्वाक्यं धर्मं सूक्ष्ममवेक्षता ॥ सत्यां वाचमहिंस्रां च वदेदनपवादिनीम् ॥१२-२०८-९॥
avāgyogaprayogeṇa manojñaṃ sampravartate। vivakṣatā vā sadvākyaṃ dharmaṃ sūkṣmama vekṣatā ॥ satyāṃ vācam ahiṃsrāṃ ca vadet anapavādinīm ॥12-208-9॥
[अवाक्-योग-प्रयोगेण (avāk-yoga-prayogeṇa) - by the use of improper speech; मनोज्ञम् (manojñam) - pleasing; सम्प्रवर्तते (sampravartate) - arises; विवक्षता (vivakṣatā) - with intention to speak; वा (vā) - or; सद्वाक्यम् (sadvākyam) - good speech; धर्मम् (dharmaṃ) - righteousness; सूक्ष्मम् (sūkṣmam) - subtle; अवेक्षता (avekṣatā) - with consideration; सत्याम् (satyām) - truthful; वाचम् (vācam) - speech; अहिंस्राम् (ahiṃsrām) - non-injurious; च (ca) - and; वदेत् (vadet) - one should speak; अनपवादिनीम् (anapavādinīm) - free from slander;]
(By the use of improper speech, pleasing (results) arise. Or, with intention to speak, one should utter good speech, righteousness, with subtle consideration. One should speak truthful, non-injurious, and slander-free speech.)
Improper speech may produce pleasing effects, but one should, with intention and subtle consideration, speak words that are good, righteous, truthful, non-injurious, and free from slander.
कल्कापेतामपरुषामनृशंसामपैशुनाम्। ईदृगल्पं च वक्तव्यमविक्षिप्तेन चेतसा ॥१२-२०८-१०॥
kalkāpetāmaparuṣāmanṛśaṁsāmapaiśunām। īdṛgalpaṁ ca vaktavyamavikṣiptena cetasā ॥12-208-10॥
[कल्क-अपेताम् (kalka-apetām) - free from impurity; अपरुषाम् (aparuṣām) - not harsh; अनृशंसाम् (anṛśaṁsām) - not cruel; अपैशुनाम् (apaiśunām) - not slanderous; ईदृक्-अल्पम् (īdṛk-alpam) - such concise; च (ca) - and; वक्तव्यम् (vaktavyam) - should be spoken; अविक्षिप्तेन (avikṣiptena) - by undistracted; चेतसा (cetasā) - mind;]
(Free from impurity, not harsh, not cruel, not slanderous, such concise (speech) and should be spoken by an undistracted mind.)
Speech should be free from impurity, not harsh, not cruel, not slanderous, concise, and spoken with an undistracted mind.
वाक्प्रबुद्धो हि संरागाद्विरागाद्व्याहरेद्यदि। बुद्ध्या ह्यनिगृहीतेन मनसा कर्म तामसम् ॥ रजोभूतैर्हि करणैः कर्मणा प्रतिपद्यते ॥१२-२०८-११॥
vākprabuddho hi saṁrāgādvirāgādvyāharedyadi। buddhyā hyanigṛhītena manasā karma tāmasam ॥ rajobhūtairhi karaṇaiḥ karmaṇā pratipadyate ॥12-208-11॥
[वाक् (vāk) - speech; प्रबुद्धः (prabuddhaḥ) - awakened; हि (hi) - indeed; संरागात् (saṁrāgāt) - from attachment; विरागात् (virāgāt) - from detachment; व्याहरेत् (vyāharet) - might utter; यदि (yadi) - if; बुद्ध्या (buddhyā) - by intellect; हि (hi) - indeed; अनिगृहीतेन (anigṛhītena) - not restrained; मनसा (manasā) - by mind; कर्म (karma) - action; तामसम् (tāmasam) - tamasic; रजःभूतैः (rajo-bhūtaiḥ) - by those consisting of rajas; हि (hi) - indeed; करणैः (karaṇaiḥ) - by the senses; कर्मणा (karmaṇā) - by action; प्रतिपद्यते (pratipadyate) - is undertaken;]
(If speech awakened indeed from attachment or from detachment might utter, by intellect indeed not restrained by mind, action is tamasic. By those consisting of rajas indeed by the senses, by action, is undertaken.)
If awakened speech is uttered either from attachment or detachment, and if the intellect is not restrained by the mind, then the action is tamasic. Actions performed by the senses, which are influenced by rajas, are indeed undertaken in this way.
स दुःखं प्राप्य लोकेऽस्मिन्नरकायोपपद्यते। तस्मान्मनोवाक्षरीरैराचरेद्धैर्यमात्मनः ॥१२-२०८-१२॥
sa duḥkhaṃ prāpya loke'smin narakāyopapadyate। tasmān manovākśarīrair ācareddhairyam ātmanaḥ ॥12-208-12॥
[स (sa) - he; दुःखं (duḥkham) - suffering; प्राप्य (prāpya) - having obtained; लोके (loke) - in the world; अस्मिन् (asmin) - in this; नरकाय (narakāya) - to hell; उपपद्यते (upapadyate) - he attains; तस्मात् (tasmāt) - therefore; मनोवाक् (manovāk) - by mind and speech; शरीरैः (śarīraiḥ) - by body; आचरेत् (ācaret) - should act; धैर्यम् (dhairyam) - steadfastness; आत्मनः (ātmanaḥ) - of oneself;]
(He, having obtained suffering in this world, attains hell. Therefore, by mind, speech, and body, one should act with steadfastness of oneself.)
He who experiences suffering in this world attains hell. Therefore, one should act with steadfastness of mind, speech, and body.
प्रकीर्णमेषभारो हि यद्वद्धार्येत दस्युभिः। प्रतिलोमां दिशं बुद्ध्वा संसारमबुधास्तथा ॥१२-२०८-१३॥
prakīrṇameṣabhāro hi yadvaddhāryeta dasyubhiḥ। pratilomāṃ diśaṃ buddhvā saṃsāramabudhāstathā ॥12-208-13॥
[प्रकीर्ण (prakīrṇa) - scattered; मेष (meṣa) - sheep; भारः (bhāraḥ) - burden; हि (hi) - indeed; यद्वत् (yadvat) - just as; धार्येत (dhāryeta) - would be borne; दस्युभिः (dasyubhiḥ) - by robbers; प्रतिलोमाम् (pratilomām) - opposite; दिशम् (diśam) - direction; बुद्ध्वा (buddhvā) - having perceived; संसारम् (saṃsāram) - worldly existence; अबुधाः (abudhāḥ) - the ignorant; तथा (tathā) - in the same way;]
(Just as a scattered burden of sheep would be borne by robbers, having perceived the opposite direction, so too the ignorant (bear) worldly existence.)
Just as robbers, having noticed the opposite direction, carry away a scattered flock of sheep, so too do the ignorant wander in worldly existence.
तानेव च यथा दस्यून्क्षिप्त्वा गच्छेच्छिवां दिशम्। तथा रजस्तमःकर्माण्युत्सृज्य प्राप्नुयात्सुखम् ॥१२-२०८-१४॥
tāneva ca yathā dasyūn kṣiptvā gacchet śivāṃ diśam। tathā rajas-tamaḥ-karmāṇi utsṛjya prāpnuyāt sukham ॥12-208-14॥
[तान् (tān) - those (them); एव (eva) - indeed; च (ca) - and; यथा (yathā) - just as; दस्यून् (dasyūn) - bandits; क्षिप्त्वा (kṣiptvā) - having cast away; गच्छेत् (gacchet) - should go; शिवाम् (śivām) - auspicious; दिशम् (diśam) - direction; तथा (tathā) - so; रजस् (rajas) - passion; तमः (tamaḥ) - darkness; कर्माणि (karmāṇi) - actions; उत्सृज्य (utsṛjya) - having abandoned; प्राप्नुयात् (prāpnuyāt) - should attain; सुखम् (sukham) - happiness;]
(Just as, indeed, having cast away those bandits, one should go to the auspicious direction; so, having abandoned actions of passion and darkness, one should attain happiness.)
Just as one should proceed to the auspicious direction after casting away those bandits, so too, by abandoning actions born of passion and darkness, one attains happiness.
निःसंदिग्धमनीहो वै मुक्तः सर्वपरिग्रहैः। विविक्तचारी लघ्वाशी तपस्वी नियतेन्द्रियः ॥१२-२०८-१५॥
niḥsaṃdigdhāmanīho vai muktaḥ sarvapari-grahaiḥ। viviktacārī laghvāśī tapasvī niyatendriyaḥ॥12-208-15॥
[निःसंदिग्ध (niḥsaṃdigdha) - free from doubt; अनीहः (anīhaḥ) - without desire; वै (vai) - indeed; मुक्तः (muktaḥ) - liberated; सर्वपरिग्रहैः (sarvapari-grahaiḥ) - from all possessions; विविक्तचारी (viviktacārī) - moving in solitude; लघ्वाशी (laghvāśī) - eating little; तपस्वी (tapasvī) - ascetic; नियतेन्द्रियः (niyatendriyaḥ) - with controlled senses;]
(Free from doubt, without desire, indeed liberated from all possessions, moving in solitude, eating little, ascetic, with controlled senses.)
He who is free from doubt, without desire, truly liberated from all possessions, who moves in solitude, eats little, is ascetic, and has controlled senses.
ज्ञानदग्धपरिक्लेशः प्रयोगरतिरात्मवान्। निष्प्रचारेण मनसा परं तदधिगच्छति ॥१२-२०८-१६॥
jñānadagdhaparikleśaḥ prayogaratirātmavān। niṣpracāreṇa manasā paraṃ tadadhigacchati ॥12-208-16॥
[ज्ञान (jñāna) - knowledge; दग्ध (dagdha) - burnt; परि (pari) - completely; क्लेशः (kleśaḥ) - affliction; प्रयोग (prayoga) - practice; रतिः (ratiḥ) - delight; आत्मवान् (ātmavān) - self-possessed; निष्प्रचारेण (niṣpracāreṇa) - with unmoving; मनसा (manasā) - mind; परम् (param) - supreme; तत् (tat) - that; अधिगच्छति (adhigacchati) - attains;]
(One whose afflictions are completely burnt by knowledge, who delights in practice, who is self-possessed, with an unmoving mind, attains that supreme.)
He whose afflictions are completely burnt by knowledge, who delights in practice, and who is self-controlled, with a mind that does not wander, attains that supreme state.
धृतिमानात्मवान्बुद्धिं निगृह्णीयादसंशयम्। मनो बुद्ध्या निगृह्णीयाद्विषयान्मनसात्मनः ॥१२-२०८-१७॥
dhṛtimān ātmavān buddhiṃ nigṛhṇīyād asaṃśayam। mano buddhyā nigṛhṇīyād viṣayān manasa ātmanaḥ ॥12-208-17॥
[धृतिमान् (dhṛtimān) - possessed of fortitude; आत्मवान् (ātmavān) - self-possessed; बुद्धिम् (buddhim) - intellect; निगृह्णीयात् (nigṛhṇīyāt) - should restrain; असंशयम् (asaṃśayam) - without doubt; मन् (manas) - mind; बुद्ध्या (buddhyā) - by intellect; निगृह्णीयात् (nigṛhṇīyāt) - should restrain; विषयान् (viṣayān) - sense-objects; मनसः (manasaḥ) - from the mind; आत्मनः (ātmanaḥ) - from the self;]
(Possessed of fortitude and self-control, one should restrain the intellect without doubt; by the intellect, one should restrain the mind from the sense-objects, from the mind, from the self.)
One who is steadfast and self-controlled should, without doubt, restrain the intellect; and by means of the intellect, restrain the mind from sense-objects, thus bringing the mind under the control of the self.
निगृहीतेन्द्रियस्यास्य कुर्वाणस्य मनो वशे। देवतास्ताः प्रकाशन्ते हृष्टा यान्ति तमीश्वरम् ॥१२-२०८-१८॥
nigṛhītendriyasya asya kurvāṇasya mano vaśe। devatās tāḥ prakāśante hṛṣṭā yānti tam īśvaram ॥12-208-18॥
[निगृहीतेन्द्रियस्य (nigṛhītendriyasya) - of one whose senses are restrained; अस्य (asya) - of this (person); कुर्वाणस्य (kurvāṇasya) - who is acting (practicing); मनो (mano) - mind; वशे (vaśe) - under control; देवताः (devatāḥ) - the deities; ताः (tāḥ) - they; प्रकाशन्ते (prakāśante) - become manifest; हृष्टाः (hṛṣṭāḥ) - joyful; यान्ति (yānti) - go; तम् (tam) - to him; ईश्वरम् (īśvaram) - the lord (master);]
(Of one whose senses are restrained, of this (person) who is acting with the mind under control, the deities, they become manifest, joyful, go to him, the lord (master).)
When a person restrains his senses and acts with his mind under control, the deities, being pleased, reveal themselves and joyfully approach that person, the master.
ताभिः संसक्तमनसो ब्रह्मवत्सम्प्रकाशते। एतैश्चापगतैः सर्वैर्ब्रह्मभूयाय कल्पते ॥१२-२०८-१९॥
tābhiḥ saṁsaktamanaso brahmavat samprakāśate। etaiś cāpagataiḥ sarvair brahmabhūyāya kalpate ॥12-208-19॥
[ताभिः (tābhiḥ) - by those; (feminine instrumental plural) संसक्त (saṁsakta) - attached; (past participle) मनसः (manasaḥ) - of the mind; (genitive singular) ब्रह्मवत् (brahmavat) - like Brahman; (possessing Brahman-nature) सम्प्रकाशते (samprakāśate) - shines forth; (3rd person singular, present middle) एतैः (etaiḥ) - by these; (masculine/neuter instrumental plural) च (ca) - and; अपगतैः (apagtaiḥ) - departed; (past participle, instrumental plural) सर्वैः (sarvaiḥ) - by all; (instrumental plural) ब्रह्मभूयाय (brahmabhūyāya) - for becoming Brahman; (dative singular) कल्पते (kalpate) - becomes fit; (3rd person singular, present middle);]
(By those whose minds are attached, one shines forth like Brahman. And by all these having departed, one becomes fit for becoming Brahman.)
One whose mind is attached to these shines like Brahman; but when all these attachments have departed, one becomes fit for Brahmanhood.
अथ वा न प्रवर्तेत योगतन्त्रैरुपक्रमेत्। येन तन्त्रमयं तन्त्रं वृत्तिः स्यात्तत्तदाचरेत् ॥१२-२०८-२०॥
atha vā na pravarteta yogatantrairupakramet। yena tantramayaṃ tantraṃ vṛttiḥ syāttattadācaret ॥12-208-20॥
[अथ (atha) - now; then; वा (vā) - or; न (na) - not; प्रवर्तेत (pravarteta) - should proceed; should engage; योगतन्त्रैः (yogatantraiḥ) - by means of yoga-tantras; by yogic methods; उपक्रमेत् (upakramet) - should begin; should undertake; येन (yena) - by which; तन्त्रमयम् (tantramayam) - consisting of tantra; made of tantra; तन्त्रं (tantraṃ) - system; method; वृत्तिः (vṛttiḥ) - activity; conduct; स्यात् (syāt) - may be; might be; तत्तत् (tattat) - that particular; each respective; आचरेत् (ācaret) - should practice; should perform;]
(Now or (he) should not proceed, (but) should begin with yogic methods. By which the system consisting of tantra, activity may be, that (he) should practice each respective (method).)
Alternatively, one should not proceed, but should begin with yogic methods. Whatever system of practice is established by tantra, that should be followed accordingly.
कणपिण्याककुल्माषशाकयावकसक्तवः। तथा मूलफलं भैक्षं पर्यायेणोपयोजयेत् ॥१२-२०८-२१॥
kaṇapiṇyāka-kulmāṣa-śāka-yāvaka-saktavaḥ। tathā mūla-phalaṃ bhaikṣyaṃ paryāyeṇa upayojayet ॥12-208-21॥
[कणपिण्याक (kaṇapiṇyāka) - fried barley-grits; कुल्माष (kulmāṣa) - boiled pulse; शाक (śāka) - vegetable; यावक (yāvaka) - barley; सक्तवः (saktavaḥ) - cakes; तथा (tathā) - likewise; मूल (mūla) - root; फलम् (phalam) - fruit; भैक्ष्यम् (bhaikṣyam) - alms-food; पर्यायेण (paryāyeṇa) - in rotation; उपयोजयेत् (upayojayet) - should use;]
(Fried barley-grits, boiled pulse, vegetable, barley, cakes; likewise, root, fruit, alms-food should be used in rotation.)
One should use fried barley-grits, boiled pulse, vegetables, barley, cakes, as well as roots, fruits, and alms-food in rotation.
आहारं नियतं चैव देशे काले च सात्त्विकम्। तत्परीक्ष्यानुवर्तेत यत्प्रवृत्त्यनुवर्तकम् ॥१२-२०८-२२॥
āhāraṃ niyataṃ caiva deśe kāle ca sāttvikam। tatparīkṣyānuvarteta yatpravṛttyanuvartakam ॥12-208-22॥
[आहारं (āhāraṃ) - food; नियतं (niyataṃ) - regulated; च (ca) - and; एव (eva) - indeed; देशे (deśe) - in place; काले (kāle) - in time; च (ca) - and; सात्त्विकम् (sāttvikam) - pure; तत् (tat) - that; परीक्ष्य (parīkṣya) - having examined; अनुवर्तेत (anuvarteta) - should follow; यत् (yat) - which; प्रवृत्ति (pravṛtti) - activity; अनुवर्तकम् (anuvartakam) - accompanying;]
(Food regulated and indeed in place and in time, pure; that, having examined, one should follow, which activity is accompanying.)
One should partake of pure food that is regulated, at the proper place and time, after due examination, and which is conducive to right activity.
प्रवृत्तं नोपरुन्धेत शनैरग्निमिवेन्धयेत्। ज्ञानेन्धितं ततो ज्ञानमर्कवत्सम्प्रकाशते ॥१२-२०८-२३॥
pravṛttaṃ noparundheta śanair agnim ivendhayet. jñānendhitaṃ tato jñānam arkavat samprakāśate ॥12-208-23॥
[प्रवृत्तं (pravṛttam) - set in motion; begun; न (na) - not; उपरुन्धेत (uparundheta) - should obstruct; शनैः (śanaiḥ) - gradually; अग्निम् (agnim) - fire; इव (iva) - like; इन्धयेत् (indhayet) - should kindle; ज्ञानेन्धितं (jñānendhitaṃ) - kindled by knowledge; ततः (tataḥ) - then; ज्ञानम् (jñānam) - knowledge; अर्कवत् (arkavat) - like the sun; सम्प्रकाशते (samprakāśate) - shines forth;]
(One should not obstruct what has been set in motion, but should gradually kindle it like fire. Then, knowledge kindled by knowledge shines forth like the sun.)
One should not hinder what has begun, but should gently nurture it as one would kindle a fire. When knowledge is thus kindled, it shines forth like the sun.
ज्ञानाधिष्ठानमज्ञानं त्रीँल्लोकानधितिष्ठति। विज्ञानानुगतं ज्ञानमज्ञानादपकृष्यते ॥१२-२०८-२४॥
jñānādhiṣṭhānam ajñānaṃ trīṃl lokān adhitiṣṭhati। vijñānānugataṃ jñānam ajñānād apakṛṣyate ॥12-208-24॥
[ज्ञानाधिष्ठानम् (jñānādhiṣṭhānam) - the foundation of knowledge; अज्ञानम् (ajñānam) - ignorance; त्रीँन् (trīn) - three; लोकान् (lokān) - worlds; अधितिष्ठति (adhitiṣṭhati) - pervades; विज्ञानानुगतम् (vijñānānugatam) - accompanied by discernment; ज्ञानम् (jñānam) - knowledge; अज्ञानात् (ajñānāt) - from ignorance; अपकृष्यते (apakṛṣyate) - is drawn away;]
(Ignorance, having knowledge as its foundation, pervades the three worlds. Knowledge accompanied by discernment is drawn away from ignorance.)
Ignorance, based on knowledge, pervades the three worlds. Knowledge, when accompanied by discernment, is separated from ignorance.
पृथक्त्वात्सम्प्रयोगाच्च नासूयुर्वेद शाश्वतम्। स तयोरपवर्गज्ञो वीतरागो विमुच्यते ॥१२-२०८-२५॥
pṛthaktvāt samprayogāc ca nāsūyur veda śāśvatam। sa tayor apavargajño vītarāgo vimucyate ॥12-208-25॥
[पृथक्त्वात् (pṛthaktvāt) - from separateness; सम्प्रयोगात् (samprayogāt) - from conjunction; च (ca) - and; न (na) - not; असूयुः (asūyuḥ) - one who is not envious; वेद (veda) - knows; शाश्वतम् (śāśvatam) - eternal; सः (saḥ) - he; तयोः (tayoḥ) - of those two; अपवर्गज्ञः (apavargajñaḥ) - knower of liberation; वीतरागः (vītarāgaḥ) - free from passion; विमुच्यते (vimucyate) - is liberated;]
(From separateness and from conjunction, one who is not envious knows the eternal. He, the knower of liberation of those two, free from passion, is liberated.)
One who, being free from envy, understands the eternal nature of both separateness and conjunction, and who knows liberation and is free from passion, is liberated.
वयोतीतो जरामृत्यू जित्वा ब्रह्म सनातनम्। अमृतं तदवाप्नोति यत्तदक्षरमव्ययम् ॥१२-२०८-२६॥
vayotīto jarāmṛtyū jitvā brahma sanātanam। amṛtaṃ tadavāpnoti yattadakṣaramavyayam ॥12-208-26॥
[वयः-तीतः (vayaḥ-tītaḥ) - having crossed age; जरा-मृत्यू (jarā-mṛtyū) - old age and death; जित्वा (jitvā) - having conquered; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal; अमृतम् (amṛtam) - immortality; तत् (tat) - that; अवाप्नोति (avāpnoti) - attains; यत् (yat) - which; तत् (tat) - that; अक्षरम् (akṣaram) - imperishable; अव्ययम् (avyayam) - unchanging;]
(Having crossed age, having conquered old age and death, he attains the eternal Brahman, that immortality which is imperishable and unchanging.)
Having transcended age and conquered old age and death, one attains the eternal Brahman—immortality, which is imperishable and unchanging.
