12.317

नारद उवाच॥

nārada uvāca॥

[नारद (nārada) - Nārada; (name of the sage); उवाच (uvāca) - said; spoke;]

(Nārada said;)

Nārada said.

अशोकं शोकनाशार्थं शास्त्रं शान्तिकरं शिवम्। निशम्य लभते बुद्धिं तां लब्ध्वा सुखमेधते ॥१२-३१७-१॥

aśokaṃ śokanāśārthaṃ śāstraṃ śāntikaraṃ śivam। niśamya labhate buddhiṃ tāṃ labdhvā sukhamedhate ॥12-317-1॥

[अशोकं (aśokam) - not-sorrow; शोकनाशार्थं (śokanāśārtham) - for the purpose of destroying sorrow; शास्त्रं (śāstram) - treatise; शान्तिकरं (śāntikaram) - peace-giving; शिवम् (śivam) - auspicious; निशम्य (niśamya) - having heard; लभते (labhate) - obtains; बुद्धिं (buddhim) - intellect; तां (tām) - that; लब्ध्वा (labdhvā) - having obtained; सुखम् (sukham) - happiness; एधते (edhate) - prospers;]

(Not-sorrow for the purpose of destroying sorrow, treatise, peace-giving, auspicious; having heard, obtains intellect, that having obtained, happiness prospers.)

By hearing the treatise that is free from sorrow, meant for the destruction of sorrow, peace-giving and auspicious, one attains intellect; having obtained that, one prospers in happiness. (12-317-1)

शोकस्थानसहस्राणि भयस्थानशतानि च। दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥१२-३१७-२॥

śokasthānasahasrāṇi bhayasthānaśatāni ca। divase divase mūḍham āviśanti na paṇḍitam॥12-317-2॥

[शोकस्थान (śokasthāna) - places of sorrow; सहस्राणि (sahasrāṇi) - thousands; भयस्थान (bhayasthāna) - places of fear; शतानि (śatāni) - hundreds; च (ca) - and; दिवसे दिवसे (divase divase) - day by day; मूढम् (mūḍham) - the deluded one; आविशन्ति (āviśanti) - enter; न (na) - not; पण्डितम् (paṇḍitam) - the wise one;]

(Thousands of places of sorrow, hundreds of places of fear, and day by day enter the deluded one, not the wise one.)

Thousands of causes for sorrow and hundreds of causes for fear enter the deluded person day by day, but not the wise one. (12-317-2)

तस्मादनिष्टनाशार्थमितिहासं निबोध मे। तिष्ठते चेद्वशे बुद्धिर्लभते शोकनाशनम् ॥१२-३१७-३॥

tasmādaniṣṭanāśārtham itihāsaṃ nibodha me। tiṣṭhate ced vaśe buddhir labhate śokanāśanam ॥12-317-3॥

[तस्मात् (tasmāt) - therefore; अनिष्टनाशार्थम् (aniṣṭanāśārtham) - for the purpose of destruction of misfortune; इतिहासम् (itihāsam) - history; निबोध (nibodha) - understand; मे (me) - my; तिष्ठते (tiṣṭhate) - remains; चेत् (cet) - if; वशे (vaśe) - under control; बुद्धिः (buddhiḥ) - intellect; लभते (labhate) - obtains; शोकनाशनम् (śokanāśanam) - destruction of sorrow;]

(Therefore, for the purpose of destruction of misfortune, understand my history; if the intellect remains under control, it obtains destruction of sorrow.)

Therefore, in order to remove misfortune, listen to my history; if the intellect remains under control, it attains the destruction of sorrow. (12-317-3)

अनिष्टसम्प्रयोगाच्च विप्रयोगात्प्रियस्य च। मनुष्या मानसैर्दुःखैर्युज्यन्ते अल्पबुद्धयः ॥१२-३१७-४॥

aniṣṭasamprayogāc ca viprayogāt priyasya ca। manuṣyā mānasair duḥkhair yujyante alpabuddhayaḥ ॥12-317-4॥

[अनिष्ट (aniṣṭa) - undesirable; सम्प्रयोगात् (samprayogāt) - from association; च (ca) - and; विप्रयोगात् (viprayogāt) - from separation; प्रियस्य (priyasya) - of the beloved; च (ca) - and; मनुष्या (manuṣyāḥ) - humans; मानसैः (mānasaiḥ) - with mental; दुःखैः (duḥkhaiḥ) - with sufferings; युज्यन्ते (yujyante) - are joined; अल्पबुद्धयः (alpabuddhayaḥ) - those of little understanding;]

(From association with the undesirable and from separation from the beloved, and humans with mental sufferings are joined, those of little understanding.)

Humans of little understanding are afflicted by mental sufferings due to association with the undesirable and separation from the beloved. (12-317-4)

द्रव्येषु समतीतेषु ये गुणास्तान्न चिन्तयेत्। ताननाद्रियमाणस्य स्नेहबन्धः प्रमुच्यते ॥१२-३१७-५॥

dravyeṣu samatīteṣu ye guṇās tān na cintayet। tān anādriyamāṇasya snehabandhaḥ pramucyate ॥12-317-5॥

[द्रव्येषु (dravyeṣu) - in objects; समतीतेषु (samatīteṣu) - that have passed away; ये (ye) - which; गुणाः (guṇāḥ) - qualities; तान् (tān) - those; न (na) - not; चिन्तयेत् (cintayet) - should think; तान् (tān) - those; अनाद्रियमाणस्य (anādriyamāṇasya) - of one who does not esteem; स्नेहबन्धः (snehabandhaḥ) - bond of affection; प्रमुच्यते (pramucyate) - is released;]

(In objects that have passed away, the qualities which (existed), those one should not think of; for one who does not esteem those, the bond of affection is released.)

One should not dwell on the qualities of objects that have passed away; for one who does not value them, the bond of attachment is broken. (12-317-5)

दोषदर्शी भवेत्तत्र यत्र रागः प्रवर्तते। अनिष्टवद्धितं पश्येत्तथा क्षिप्रं विरज्यते ॥१२-३१७-६॥

doṣadarśī bhavet tatra yatra rāgaḥ pravartate। aniṣṭavat hitaṃ paśyet tathā kṣipraṃ virajyate ॥12-317-6॥

[दोषदर्शी (doṣadarśī) - one who sees faults; भवेत् (bhavet) - should be; तत्र (tatra) - there; यत्र (yatra) - where; रागः (rāgaḥ) - attachment; प्रवर्तते (pravartate) - arises; अनिष्टवत् (aniṣṭavat) - as if undesirable; हितं (hitaṃ) - benefit; पश्येत् (paśyet) - should see; तथा (tathā) - thus; क्षिप्रं (kṣipraṃ) - quickly; विरज्यते (virajyate) - becomes dispassionate;]

(One who sees faults should be there where attachment arises; he should see benefit as if undesirable; thus, quickly becomes dispassionate.)

Wherever attachment arises, one should become a fault-finder there; seeing even benefit as if it were undesirable, one quickly becomes dispassionate. (12-317-6)

नार्थो न धर्मो न यशो योऽतीतमनुशोचति। अप्यभावेन युज्येत तच्चास्य न निवर्तते ॥१२-३१७-७॥

nārtʰo na dharmo na yaśo yo'tītamanuśocati। apyabhāvena yujyeta taccāsya na nivartate ॥12-317-7॥

[न (na) - not; अर्थः (arthaḥ) - purpose; न (na) - not; धर्मः (dharmaḥ) - righteousness; न (na) - not; यशः (yaśaḥ) - fame; यः (yaḥ) - who; अतीतम् (atītam) - past; अनुशोचति (anuśocati) - grieves over; अपि (api) - even; अभावेन (abhāvena) - by non-existence; युज्येत (yujyeta) - may be united; तत् (tat) - that; च (ca) - and; अस्य (asya) - of him; न (na) - not; निवर्तते (nivartate) - returns;]

(Not purpose, not righteousness, not fame accrues to one who grieves over the past; even by non-existence it may be united, and that does not return to him.)

Neither purpose, nor righteousness, nor fame comes to one who grieves over the past; even if he were to unite with non-existence, that which is past does not return to him. (12-317-7)

गुणैर्भूतानि युज्यन्ते वियुज्यन्ते तथैव च। सर्वाणि नैतदेकस्य शोकस्थानं हि विद्यते ॥१२-३१७-८॥

guṇair bhūtāni yujyante viyujyante tathaiva ca। sarvāṇi naitad ekasya śokasthānaṃ hi vidyate ॥12-317-8॥

[गुणैः (guṇaiḥ) - by the guṇas; भूतानि (bhūtāni) - beings; युज्यन्ते (yujyante) - are joined; वियुज्यन्ते (viyujyante) - are separated; तथैव (tathaiva) - in the same way; च (ca) - and; सर्वाणि (sarvāṇi) - all; न (na) - not; एतत् (etat) - this; एकस्य (ekasya) - of one; शोकस्थानम् (śokasthānam) - place of sorrow; हि (hi) - indeed; विद्यते (vidyate) - exists;]

(By the guṇas beings are joined, are separated in the same way and; all this is not the place of sorrow of one indeed exists.)

Beings are united and separated by the guṇas in the same way; all this is not truly a cause for sorrow for any one person. (12-317-8)

मृतं वा यदि वा नष्टं योऽतीतमनुशोचति। दुःखेन लभते दुःखं द्वावनर्थौ प्रपद्यते ॥१२-३१७-९॥

mṛtaṃ vā yadi vā naṣṭaṃ yo'tītam anuśocati। duḥkhena labhate duḥkhaṃ dvāvanarthau prapadyate ॥12-317-9॥

[मृतं (mṛtam) - dead; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; नष्टं (naṣṭam) - lost; यः (yaḥ) - who; अतीतम् (atītam) - past; अनुशोचति (anuśocati) - grieves after; दुःखेन (duḥkhena) - with sorrow; लभते (labhate) - obtains; दुःखं (duḥkham) - sorrow; द्वौ (dvau) - two; अनर्थौ (anarthau) - misfortunes; प्रपद्यते (prapadyate) - attains;]

(Dead or if or lost, who past grieves after, with sorrow obtains sorrow, two misfortunes attains.)

Whoever grieves for what is dead or lost in the past, obtains sorrow through sorrow and attains two misfortunes. (12-317-9)

नाश्रु कुर्वन्ति ये बुद्ध्या दृष्ट्वा लोकेषु सन्ततिम्। सम्यक्प्रपश्यतः सर्वं नाश्रुकर्मोपपद्यते ॥१२-३१७-१०॥

nāśru kurvanti ye buddhyā dṛṣṭvā lokeṣu santatim। samyakprapaśyataḥ sarvaṃ nāśrukarmopapadyate ॥12-317-10॥

[नाश्रु (nāśru) - not-tear; (not weeping;) कुर्वन्ति (kurvanti) - they do; (perform;) ये (ye) - who; (those who;) बुद्ध्या (buddhyā) - by intellect; (with understanding;) दृष्ट्वा (dṛṣṭvā) - having seen; (after seeing;) लोकेषु (lokeṣu) - in worlds; (among beings;) सन्ततिम् (santatim) - continuity; (succession;) सम्यक् (samyak) - properly; (rightly;) प्रपश्यतः (prapaśyataḥ) - of one who sees; (perceives;) सर्वं (sarvaṃ) - all; (everything;) नाश्रुकर्म (nāśrukarma) - act of not-weeping; (action of not shedding tears;) उपपद्यते (upapadyate) - arises; (occurs;]

(Those who do not weep, who act by intellect, having seen the continuity among beings in the worlds, for one who properly perceives all, the act of not-weeping arises.)

Those who, with understanding, do not weep after seeing the succession of beings in the worlds, for one who rightly perceives everything, the act of not weeping arises. (12-317-10)

दुःखोपघाते शारीरे मानसे वाप्युपस्थिते। यस्मिन्न शक्यते कर्तुं यत्नस्तन्नानुचिन्तयेत् ॥१२-३१७-११॥

duḥkhopaghāte śārīre mānase vāpyupasthite। yasminna śakyate kartuṃ yatnastannānucintayet ॥12-317-11॥

[दुःख-उपघाते (duḥkha-upaghāte) - in the occurrence of suffering; शारीरे (śārīre) - in the body; मानसे (mānase) - in the mind; वा (vā) - or; अपि (api) - also; उपस्थिते (upasthite) - when present; यस्मिन् (yasmin) - in which; न (na) - not; शक्यते (śakyate) - is possible; कर्तुं (kartuṃ) - to do; यत्नः (yatnaḥ) - effort; तत् (tat) - that; न (na) - not; अनुचिन्तयेत् (anucintayet) - should consider;]

(In the occurrence of suffering in the body or in the mind also, when present, in which it is not possible to do effort, that one should not consider.)

When suffering arises in the body or mind, and if there is no possible effort to be made, one should not dwell upon it. (12-317-11)

भैषज्यमेतद्दुःखस्य यदेतन्नानुचिन्तयेत्। चिन्त्यमानं हि न व्येति भूयश्चापि प्रवर्धते ॥१२-३१७-१२॥

bhaiṣajyam etad duḥkhasya yad etan nānucintayet। cintyamānaṃ hi na vyeti bhūyaś cāpi pravardhate ॥12-317-12॥

[भैषज्यम् (bhaiṣajyam) - remedy; एतत् (etat) - this; दुःखस्य (duḥkhasya) - of suffering; यत् (yat) - that which; एतत् (etat) - this; न (na) - not; अनुचिन्तयेत् (anucintayet) - should reflect upon repeatedly; चिन्त्यमानम् (cintyamānam) - being thought upon; हि (hi) - indeed; न (na) - not; व्याति (vyeti) - passes away; भूयः (bhūyaḥ) - further; च (ca) - and; अपि (api) - also; प्रवर्धते (pravardhate) - increases;]

(This is the remedy of suffering: that which one does not repeatedly reflect upon. For, being thought upon, indeed, it does not pass away, and further also increases.)

This is the remedy for suffering: not to dwell upon it repeatedly. For when suffering is repeatedly contemplated, it does not go away, but rather increases. (12-317-12)

प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः। एतद्विज्ञानसामर्थ्यं न बालैः समतामियात् ॥१२-३१७-१३॥

prajñayā mānasaṃ duḥkhaṃ hanyāc chārīram auṣadhaiḥ. etad vijñāna-sāmarthyaṃ na bālaiḥ samatām iyāt ॥12-317-13॥

[प्रज्ञया (prajñayā) - by wisdom; मानसं (mānasaṃ) - mental; दुःखं (duḥkhaṃ) - suffering; हन्यात् (hanyāt) - should destroy; शारीरम् (śārīram) - bodily; औषधैः (auṣadhaiḥ) - by medicines; एतत् (etat) - this; विज्ञान (vijñāna) - knowledge; सामर्थ्यं (sāmarthyaṃ) - power; न (na) - not; बालैः (bālaiḥ) - by the ignorant; समताम् (samatām) - equality; इयात् (iyāt) - should attain;]

(By wisdom, one should destroy mental suffering; bodily (suffering) by medicines. This power of knowledge, not by the ignorant, should attain equality. (12-317-13))

Mental suffering should be removed by wisdom, and bodily suffering by medicines. This power of knowledge to attain equanimity is not achieved by the ignorant. (12-317-13)

अनित्यं यौवनं रूपं जीवितं द्रव्यसञ्चयः। आरोग्यं प्रियसंवासो गृध्येत्तत्र न पण्डितः ॥१२-३१७-१४॥

anityaṃ yauvanaṃ rūpaṃ jīvitaṃ dravyasañcayaḥ। ārogyaṃ priyasaṃvāso gṛdhyettatra na paṇḍitaḥ ॥12-317-14॥

[अनित्यं (anityam) - impermanent; यौवनं (yauvanam) - youth; रूपं (rūpam) - beauty; जीवितं (jīvitam) - life; द्रव्यसञ्चयः (dravyasañcayaḥ) - accumulation of wealth; आरोग्यं (ārogyaṃ) - health; प्रियसंवासः (priyasaṃvāsaḥ) - association with loved ones; गृधेत् (gṛdhet) - should covet; तत्र (tatra) - there; न (na) - not; पण्डितः (paṇḍitaḥ) - wise person;]

(Impermanent is youth, beauty, life, accumulation of wealth, health, association with loved ones; there a wise person should not covet.)

Youth, beauty, life, wealth, health, and the company of loved ones are all impermanent; a wise person does not covet them. (12-317-14)

न जानपदिकं दुःखमेकः शोचितुमर्हति। अशोचन्प्रतिकुर्वीत यदि पश्येदुपक्रमम् ॥१२-३१७-१५॥

na jānapadikaṃ duḥkham ekaḥ śocitum arhati। aśocan pratikurvīta yadi paśyed upakramam ॥12-317-15॥

[न (na) - not; जानपदिकं (jānapadikaṃ) - of the people; public; दुःखम् (duḥkham) - suffering; pain; एकः (ekaḥ) - one; single person; शोचितुम् (śocitum) - to grieve; to lament; अर्हति (arhati) - is worthy; deserves; अशोचन् (aśocan) - not grieving; प्रतिकुर्वीत (pratikurvīta) - should act in return; should respond; यदि (yadi) - if; पश्येत् (paśyet) - should see; perceives; उपक्रमम् (upakramam) - beginning; undertaking; initiative;]

(Not of the people suffering one to grieve is worthy. Not grieving should act in return if should see undertaking. (12-317-15))

One should not grieve alone for the suffering of the people. If one sees an initiative, one should respond without grieving. (12-317-15)

सुखाद्बहुतरं दुःखं जीविते नात्र संशयः। स्निग्धत्वं चेन्द्रियार्थेषु मोहान्मरणमप्रियम् ॥१२-३१७-१६॥

sukhādbahutaraṃ duḥkhaṃ jīvite nātra saṃśayaḥ। snigdhatvaṃ cendriyārtheṣu mohānmaraṇamapriyam ॥12-317-16॥

[सुखात् (sukhāt) - from happiness; बहुतरं (bahutaram) - much more; दुःखं (duḥkham) - suffering; जीविते (jīvite) - in life; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; स्निग्धत्वं (snigdhatvaṃ) - attachment; च (ca) - and; इन्द्रियार्थेषु (indriyārtheṣu) - in sense-objects; मोहात् (mohāt) - from delusion; मरणम् (maraṇam) - death; अप्रियं (apriyam) - unpleasant;]

(From happiness, much more suffering (arises) in life; here, there is no doubt. Attachment to sense-objects, and from delusion, death is unpleasant.)

In life, suffering is much greater than happiness; there is no doubt about this. Attachment to sense-objects, and due to delusion, death becomes unpleasant. (12-317-16)

परित्यजति यो दुःखं सुखं वाप्युभयं नरः। अभ्येति ब्रह्म सोऽत्यन्तं न तं शोचन्ति पण्डिताः ॥१२-३१७-१७॥

parityajati yo duḥkhaṃ sukhaṃ vāpyubhayaṃ naraḥ। abhyeti brahma so'tyantaṃ na taṃ śocanti paṇḍitāḥ ॥12-317-17॥

[परित्यजति (parityajati) - completely abandons; यः (yaḥ) - who; दुःखं (duḥkham) - pain; सुखं (sukham) - pleasure; वा (vā) - or; अपि (api) - even; उभयं (ubhayaṃ) - both; नरः (naraḥ) - man; अभ्येति (abhyeti) - attains; ब्रह्म (brahma) - Brahman; सः (saḥ) - he; अत्यन्तं (atyantam) - completely; न (na) - not; तं (tam) - him; शोचन्ति (śocanti) - grieve; पण्डिताः (paṇḍitāḥ) - wise ones;]

(He who completely abandons pain, pleasure, or even both, that man attains Brahman completely; the wise do not grieve for him.)

The man who completely gives up pain, pleasure, or both, attains Brahman fully; the wise do not grieve for him. (12-317-17)

दुःखमर्था हि त्यज्यन्ते पालने न च ते सुखाः। दुःखेन चाधिगम्यन्ते नाशमेषां न चिन्तयेत् ॥१२-३१७-१८॥

duḥkham arthā hi tyajyante pālane na ca te sukhāḥ। duḥkhena ca adhigamyante nāśam eṣāṃ na cintayet ॥12-317-18॥

[दुःखम् (duḥkham) - pain; suffering; अर्थाः (arthāḥ) - objects; wealth; purposes; हि (hi) - indeed; surely; त्यज्यन्ते (tyajyante) - are abandoned; are given up; पालने (pālne) - in protection; in maintenance; न (na) - not; च (ca) - and; ते (te) - they; those; सुखाः (sukhāḥ) - pleasures; happinesses; दुःखेन (duḥkhena) - by pain; with suffering; च (ca) - and; अधिगम्यन्ते (adhigamyante) - are attained; are acquired; नाशम् (nāśam) - destruction; loss; एषाम् (eṣām) - of these; न (na) - not; चिन्तयेत् (cintayet) - should think; should worry;]

(Pain objects indeed are abandoned; in protection not and they pleasures; by pain and are attained; destruction of these not should think;)

Objects of pain are indeed abandoned; in their protection, they are not pleasures; and by pain they are attained; one should not think of their destruction. (12-317-18)

अन्यामन्यां धनावस्थां प्राप्य वैशेषिकीं नराः। अतृप्ता यान्ति विध्वंसं सन्तोषं यान्ति पण्डिताः ॥१२-३१७-१९॥

anyām anyāṃ dhanāvasthāṃ prāpya vaiśeṣikīṃ narāḥ। atṛptā yānti vidhvaṃsaṃ santoṣaṃ yānti paṇḍitāḥ ॥12-317-19॥

[अन्याम् (anyām) - another; (feminine accusative singular); अन्याम् (anyām) - another; (feminine accusative singular); धनावस्थाम् (dhanāvasthām) - state of wealth; प्राप्य (prāpya) - having attained; वैशेषिकीम् (vaiśeṣikīm) - special; (feminine accusative singular); नराः (narāḥ) - men; अतृप्ताः (atṛptāḥ) - unsatisfied; यान्ति (yānti) - go; विध्वंसम् (vidhvaṃsam) - destruction; सन्तोषम् (santoṣam) - contentment; यान्ति (yānti) - go; पण्डिताः (paṇḍitāḥ) - wise men;]

(Having attained one after another state of wealth, special, men unsatisfied go to destruction; contentment go wise men;)

Men, attaining one after another special state of wealth, being unsatisfied, go to destruction; wise men go to contentment. (12-317-19)

सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः। संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम् ॥१२-३१७-२०॥

sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ। saṃyogā viprayogāntā maraṇāntaṃ hi jīvitam ॥12-317-20॥

[सर्वे (sarve) - all; क्षयान्ता (kṣayāntāḥ) - ending in decay; निचयाः (nicayāḥ) - accumulations; पतनान्ताः (patanāntāḥ) - ending in fall; समुच्छ्रयाः (samucchrayāḥ) - heights; elevations; संयोगाः (saṃyogāḥ) - unions; विप्रयोगान्ताः (viprayogāntāḥ) - ending in separation; मरणान्तम् (maraṇāntam) - ending in death; हि (hi) - indeed; जीवितम् (jīvitam) - life;]

(All accumulations end in decay; all elevations end in fall; unions end in separation; life indeed ends in death.)

All accumulations ultimately decay, all heights eventually fall; every union ends in separation, and life itself ends in death. (12-317-20)

अन्तो नास्ति पिपासायास्तुष्टिस्तु परमं सुखम्। तस्मात्सन्तोषमेवेह धनं पश्यन्ति पण्डिताः ॥१२-३१७-२१॥

anto nāsti pipāsāyāstuṣṭistu paramaṃ sukham। tasmātsantoṣameveha dhanaṃ paśyanti paṇḍitāḥ ॥12-317-21॥

[अन्तः (antaḥ) - end; न (na) - not; अस्ति (asti) - is; पिपासायाः (pipāsāyāḥ) - of thirst; तुष्टिः (tuṣṭiḥ) - contentment; तु (tu) - but; परमम् (paramam) - supreme; सुखम् (sukham) - happiness; तस्मात् (tasmāt) - therefore; सन्तोषम् (santoṣam) - contentment; एव (eva) - only; इह (iha) - here; धनम् (dhanam) - wealth; पश्यन्ति (paśyanti) - see; पण्डिताः (paṇḍitāḥ) - wise ones;]

(End not is of thirst; contentment but supreme happiness; therefore contentment only here wealth see wise ones;)

There is no end to thirst, but contentment is the highest happiness; therefore, the wise see contentment alone as wealth here. (12-317-21)

निमेषमात्रमपि हि वयो गच्छन्न तिष्ठति। स्वशरीरेष्वनित्येषु नित्यं किमनुचिन्तयेत् ॥१२-३१७-२२॥

nimeṣamātram api hi vayo gacchan na tiṣṭhati। svaśarīreṣv anityeṣu nityaṃ kim anucintayet ॥12-317-22॥

[निमेषमात्रम् (nimeṣamātram) - the measure of a blink; अपि (api) - even; हि (hi) - indeed; वयः (vayaḥ) - age; गच्छन् (gacchan) - going; न (na) - not; तिष्ठति (tiṣṭhati) - remains; स्वशरीरेषु (svaśarīreṣu) - in one's own bodies; अनित्येषु (anityeṣu) - in impermanent; नित्यं (nityaṃ) - always; किम् (kim) - what; अनुचिन्तयेत् (anucintayet) - should one ponder;]

(Even for the measure of a blink indeed age, going, does not remain. In one's own impermanent bodies, what should one always ponder?)

Even for the duration of a blink, age does not stand still. What is there to constantly ponder about one's own impermanent bodies? (12-317-22)

भूतेष्वभावं सञ्चिन्त्य ये बुद्ध्वा तमसः परम्। न शोचन्ति गताध्वानः पश्यन्तः परमां गतिम् ॥१२-३१७-२३॥

bhūteṣvabhāvaṃ sañcintya ye buddhvā tamasaḥ param। na śocanti gatādhvānaḥ paśyantaḥ paramāṃ gatim ॥12-317-23॥

[भूतेषु (bhūteṣu) - in beings; अभावं (abhāvaṃ) - non-existence; सञ्चिन्त्य (sañcintya) - having considered; ये (ye) - who; बुद्ध्वा (buddhvā) - having known; तमसः (tamasaḥ) - of darkness; परम् (param) - beyond; न (na) - not; शोचन्ति (śocanti) - grieve; गताध्वानः (gatādhvānaḥ) - those whose path has gone; पश्यन्तः (paśyantaḥ) - seeing; परमां (paramāṃ) - supreme; गतिम् (gatim) - state;]

(In beings non-existence having considered, who having known beyond darkness, not grieve, those whose path has gone, seeing the supreme state.)

Those who, having considered the non-existence in beings and having realized what is beyond darkness, do not grieve; their journey is complete, and they behold the supreme state. (12-317-23)

सञ्चिन्वानकमेवैनं कामानामवितृप्तकम्। व्याघ्रः पशुमिवासाद्य मृत्युरादाय गच्छति ॥१२-३१७-२४॥

sañcinvānakamevainam kāmānāmavitṛptakam। vyāghraḥ paśumivāsādya mṛtyurādāya gacchati ॥12-317-24॥

[सञ्चिन्वानकम् (sañcinvānakam) - one who is accumulating; एव (eva) - indeed; एनम् (enam) - this (person); कामानाम् (kāmānām) - of desires; अवितृप्तकम् (avitṛptakam) - never-satiated; व्याघ्रः (vyāghraḥ) - tiger; पशुम् (paśum) - animal; इव (iva) - like; आसाद्य (āsādya) - having seized; मृत्युः (mṛtyuḥ) - death; आदाय (ādāya) - having taken; गच्छति (gacchati) - goes;]

(Indeed, death, having seized this one who is accumulating, never-satiated with desires, just as a tiger having seized an animal, takes and goes.)

Death, having seized this person who is ever accumulating and never satisfied with desires, carries him away just as a tiger carries off an animal. (12-317-24)

अथाप्युपायं सम्पश्येद्दुःखस्य परिमोक्षणे। अशोचन्नारभेतैव युक्तश्चाव्यसनी भवेत् ॥१२-३१७-२५॥

athāpyupāyaṃ sampaśyed duḥkhasya parimokṣaṇe। aśocann ārabhetaiva yuktaś cāvyasanī bhavet ॥12-317-25॥

[अथ (atha) - now; then; अपि (api) - also; even; उपायं (upāyaṃ) - means; method; सम् (sam) - completely; thoroughly; पश्येत् (paśyet) - should see; should consider; दुःखस्य (duḥkhasya) - of suffering; of pain; परि (pari) - around; completely; मोक्षणे (mokṣaṇe) - in the release; in the liberation; अशोचन् (aśocan) - not grieving; without sorrow; आरभेत (ārabheta) - should begin; should undertake; एव (eva) - indeed; certainly; युक्तः (yuktaḥ) - engaged; disciplined; च (ca) - and; अव्यसनी (avyasanī) - not addicted; not afflicted; भवेत् (bhavet) - should be; may be;]

(Now also, one should thoroughly consider the means for the complete release from suffering. Without grieving, one should indeed begin, and being disciplined and not addicted, one should be.)

At this point, one should also carefully consider the means for complete liberation from suffering. Without sorrow, one should certainly begin the task, remaining disciplined and free from addiction. (12-317-25)

शब्दे स्पर्शे च रूपे च गन्धेषु च रसेषु च। नोपभोगात्परं किञ्चिद्धनिनो वाधनस्य वा ॥१२-३१७-२६॥

śabde sparśe ca rūpe ca gandheṣu ca raseṣu ca। nopabhogātparaṃ kiñciddhanino vā dhananasya vā ॥12-317-26॥

[शब्दे (śabde) - in sound; स्पर्शे (sparśe) - in touch; च (ca) - and; रूपे (rūpe) - in form; च (ca) - and; गन्धेषु (gandheṣu) - in smells; च (ca) - and; रसेषु (raseṣu) - in tastes; च (ca) - and; न (na) - not; उपभोगात् (upabhogāt) - from enjoyment; परम् (param) - beyond; किञ्चित् (kiñcit) - anything; धनिनः (dhaninaḥ) - of the wealthy; वा (vā) - or; धनस्य (dhanasya) - of wealth; वा (vā) - or;]

(In sound, in touch, and in form, and in smells, and in tastes, not from enjoyment is there anything beyond for the wealthy or for wealth or.)

In sound, touch, form, smell, and taste, there is nothing beyond enjoyment for the wealthy or for wealth itself. (12-317-26)

प्राक्सम्प्रयोगाद्भूतानां नास्ति दुःखमनामयम्। विप्रयोगात्तु सर्वस्य न शोचेत्प्रकृतिस्थितः ॥१२-३१७-२७॥

prāksamprayogādbhūtānāṃ nāsti duḥkhamanāmayam। viprayogāttu sarvasya na śocetprakṛtisthitaḥ ॥12-317-27॥

[प्राक् (prāk) - before; सम्प्रयोगात् (samprayogāt) - from union; भूतानाम् (bhūtānām) - of beings; न (na) - not; अस्ति (asti) - is; दुःखम् (duḥkham) - suffering; अनामयम् (anāmayam) - free from disease; विप्रयोगात् (viprayogāt) - from separation; तु (tu) - but; सर्वस्य (sarvasya) - of all; न (na) - not; शोचेत् (śocet) - should grieve; प्रकृति (prakṛti) - nature; स्थितः (sthitaḥ) - situated;]

(Before union of beings, there is not suffering free from disease. But from separation, of all, one should not grieve, situated in nature. (12-317-27))

Before beings come together, there is no suffering or disease. But when separation occurs, one who is established in their own nature should not grieve for anyone. (12-317-27)

धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा। चक्षुःश्रोत्रे च मनसा मनो वाचं च विद्यया ॥१२-३१७-२८॥

dhṛtyā śiśnodaraṃ rakṣet pāṇipādaṃ ca cakṣuṣā। cakṣuḥśrotre ca manasā mano vācaṃ ca vidyayā ॥12-317-28॥

[धृत्या (dhṛtyā) - by firmness; शिश्नोदरं (śiśnodaram) - the generative organ and belly; रक्षेत् (rakṣet) - should protect; पाणिपादं (pāṇipādam) - hands and feet; च (ca) - and; चक्षुषा (cakṣuṣā) - by the eye; चक्षुःश्रोत्रे (cakṣuḥśrotre) - eye and ear; च (ca) - and; मनसा (manasā) - by the mind; मनो (mano) - the mind; वाचं (vācam) - speech; च (ca) - and; विद्यया (vidyayā) - by knowledge;]

(By firmness, one should protect the generative organ and belly; hands and feet by the eye; the eye and ear by the mind; the mind and speech by knowledge.)

With firmness, one should guard the generative organ and belly; hands and feet should be watched with the eye; the eye and ear should be controlled by the mind; the mind and speech should be governed by knowledge. (12-317-28)

प्रणयं प्रतिसंहृत्य संस्तुतेष्वितरेषु च। विचरेदसमुन्नद्धः स सुखी स च पण्डितः ॥१२-३१७-२९॥

praṇayaṃ pratisaṃhṛtya saṃstuteṣvitareṣu ca। vicaredasamunnaddhaḥ sa sukhī sa ca paṇḍitaḥ ॥12-317-29॥

[प्रणयं (praṇayam) - affection; प्रतिसंहृत्य (pratisaṃhṛtya) - having withdrawn; संस्तुतेषु (saṃstuteṣu) - among those who are praised; इतरेषु (itareṣu) - among others; च (ca) - and; विचरेत् (vicaret) - should move about; असमुन्नद्धः (asamunnaddhaḥ) - not arrogant; स (sa) - he; सुखी (sukhī) - happy; स (sa) - he; च (ca) - and; पण्डितः (paṇḍitaḥ) - wise;]

(Having withdrawn affection, among those who are praised and among others, one should move about not arrogant; he is happy, he is also wise. (12-317-29))

Withdrawing affection, one should move among both the praised and others without arrogance; such a person is happy and wise. (12-317-29)

अध्यात्मरतिरासीनो निरपेक्षो निरामिषः। आत्मनैव सहायेन यश्चरेत्स सुखी भवेत् ॥१२-३१७-३०॥

adhyātmaratir āsīno nirapekṣo nirāmiṣaḥ। ātmanai va sahāyena yaś caret sa sukhī bhavet ॥12-317-30॥

[अध्यात्म (adhyātma) - pertaining to the self; रतिः (ratiḥ) - delight; आसीनः (āsīnaḥ) - situated; निरपेक्षः (nirapekṣaḥ) - independent; निरामिषः (nirāmiṣaḥ) - free from desire; आत्मना (ātmanā) - by oneself; एव (eva) - indeed; सहायेन (sahāyena) - with a helper; यः (yaḥ) - who; चरेत् (caret) - should act; सः (saḥ) - he; सुखी (sukhī) - happy; भवेत् (bhavet) - would become;]

(He who, delighting in the self, situated, independent, free from desire, by oneself indeed with a helper, who should act, he would become happy.)

He who is established in delight for the self, independent, free from desire, and acts by himself alone as his own helper, he becomes happy. (12-317-30)