12.208
The teacher said.
Creatures who are attached to the uncontrollable objects of the senses fall; but those great-souled ones who are unattached attain the highest state.
Seeing this world, which is constantly afflicted by birth, death, old age, suffering, disease, and mental fatigue, the wise should strive for liberation.
A mendicant should be pure in speech, mind, and body, free from ego, calm, knowledgeable, independent, and should live happily.
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.
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.
He who possesses non-injury, truthful speech, straightforwardness towards all beings, forgiveness, and vigilance—such a person becomes 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.
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.
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.
Speech should be free from impurity, not harsh, not cruel, not slanderous, concise, and spoken with an undistracted mind.
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.
He who experiences suffering in this world attains hell. Therefore, one should act with steadfastness of mind, speech, and body.
Just as robbers, having noticed the opposite direction, carry away a scattered flock of sheep, so too do the ignorant wander in worldly existence.
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.
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.
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.
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.
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.
One whose mind is attached to these shines like Brahman; but when all these attachments have departed, one becomes fit for Brahmanhood.
Alternatively, one should not proceed, but should begin with yogic methods. Whatever system of practice is established by tantra, that should be followed accordingly.
One should use fried barley-grits, boiled pulse, vegetables, barley, cakes, as well as roots, fruits, and alms-food in rotation.
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.
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.
Ignorance, based on knowledge, pervades the three worlds. Knowledge, when accompanied by discernment, is separated from ignorance.
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.
Having transcended age and conquered old age and death, one attains the eternal Brahman—immortality, which is imperishable and unchanging.
