14.046
ब्रह्मोवाच॥
brahmovāca॥
[ब्रह्मा (brahmā) - Brahmā; उवाच (uvāca) - said;]
(Brahmā said;)
Brahmā said.
एवमेतेन मार्गेण पूर्वोक्तेन यथाविधि। अधीतवान्यथाशक्ति तथैव ब्रह्मचर्यवान् ॥१४-४६-१॥
evam etena mārgeṇa pūrvoktena yathāvidhi। adhītavān yathāśakti tathaiva brahmacaryavān ॥14-46-1॥
[एवम् (evam) - thus; एतेन (etena) - by this; मार्गेण (mārgeṇa) - by the path; पूर्वोक्तेन (pūrvoktena) - previously said; यथाविधि (yathāvidhi) - according to rule; अधीतवान् (adhītavān) - studied; यथाशक्ति (yathāśakti) - according to ability; तथैव (tathaiva) - just so; ब्रह्मचर्यवान् (brahmacaryavān) - observing chastity;]
(Thus, by this path, by the previously said (means), according to rule, (he) studied according to ability, just so, observing chastity.)
Thus, following this very path as previously instructed and observing the proper rules, he studied to the best of his ability while maintaining chastity. (14-46-1)
स्वधर्मनिरतो विद्वान्सर्वेन्द्रिययतो मुनिः। गुरोः प्रियहिते युक्तः सत्यधर्मपरः शुचिः ॥१४-४६-२॥
svadharmanirato vidvānsarvendriyayato muniḥ। guroḥ priyahite yuktaḥ satyadharmaparaḥ śuciḥ ॥14-46-2॥
[स्वधर्मनिरतः (svadharmanirataḥ) - engaged in one's own prescribed duty; विद्वान् (vidvān) - learned; wise; सर्वेन्द्रिययतः (sarvendriyayataḥ) - having all senses restrained; मुनिः (muniḥ) - sage; गुरोः (guroḥ) - of the teacher; प्रियहिते (priyahite) - in what is pleasing and beneficial; युक्तः (yuktaḥ) - engaged; devoted; सत्यधर्मपरः (satyadharmaparaḥ) - devoted to truth and righteousness; शुचिः (śuciḥ) - pure;]
(Engaged in one's own prescribed duty, the learned sage with all senses restrained, devoted to the teacher's pleasure and benefit, engaged, devoted to truth and righteousness, pure.)
A sage learned and self-controlled, engaged in his own prescribed duty, devoted to the well-being and pleasure of his teacher, committed to truth and righteousness, and pure. (14-46-2)
गुरुणा समनुज्ञातो भुञ्जीतान्नमकुत्सयन्। हविष्यभैक्ष्यभुक्चापि स्थानासनविहारवान् ॥१४-४६-३॥
guruṇā samanujñāto bhuñjītānnamakutsayan। haviṣyabhaikṣyabhuk cāpi sthānāsanavihāravān ॥14-46-3॥
[गुरुणा (guruṇā) - by the teacher; समनुज्ञातः (samanujñātaḥ) - having been fully permitted; भुञ्जीत (bhuñjīta) - should eat; अन्नम् (annam) - food; अकुत्सयन् (akutsayan) - without despising; हविष्यभैक्ष्यभुक् (haviṣyabhaikṣyabhuk) - one who eats sacrificial and alms food; च (ca) - and; अपि (api) - also; स्थानासनविहारवान् (sthānāsanavihāravān) - who is regulated in standing, sitting, and moving about;]
(By the teacher fully permitted, he should eat food without despising, (being) one who eats sacrificial and alms food, and also who is regulated in standing, sitting, and moving about.)
Having obtained full permission from his teacher, he should eat food without disdain, eat sacrificial and alms food, and be regulated in standing, sitting, and moving about. (14-46-3)
द्विकालमग्निं जुह्वानः शुचिर्भूत्वा समाहितः। धारयीत सदा दण्डं बैल्वं पालाशमेव वा ॥१४-४६-४॥
dvikālam agniṁ juhvānaḥ śuciḥ bhūtvā samāhitaḥ। dhārayīta sadā daṇḍaṁ bailvaṁ pālāśam eva vā ॥14-46-4॥
[द्विकालम् (dvikālam) - twice a day; अग्निम् (agniṁ) - fire; जुह्वानः (juhvānaḥ) - offering (oblation); शुचिः (śuciḥ) - pure; भूत्वा (bhūtvā) - having become; समाहितः (samāhitaḥ) - concentrated; धारयीत् (dhārayīt) - should hold; सदा (sadā) - always; दण्डम् (daṇḍam) - staff; बैल्वम् (bailvam) - made of bilva wood; पालाशम् (pālāśam) - made of palāśa wood; एव (eva) - indeed; वा (vā) - or;]
(Twice a day fire offering, having become pure, concentrated, should hold always staff made of bilva or palāśa wood indeed or.)
One who, being pure and concentrated, offers oblations into the fire twice a day, should always hold a staff made of bilva or palāśa wood. (14-46-4)
क्षौमं कार्पासिकं वापि मृगाजिनमथापि वा। सर्वं काषायरक्तं स्याद्वासो वापि द्विजस्य ह ॥१४-४६-५॥
kṣaumaṃ kārpāsikaṃ vāpi mṛgājinam athāpi vā। sarvaṃ kāṣāyaraktaṃ syād vāso vāpi dvijasya ha ॥14-46-5॥
[क्षौमम् (kṣaumam) - linen cloth; कार्पासिकम् (kārpāsikam) - cotton garment; वा (vā) - or; अपि (api) - also; मृगाजिनम् (mṛgājinam) - deerskin; अथ (atha) - or; अपि (api) - also; वा (vā) - or; सर्वम् (sarvam) - all; काषायरक्तम् (kāṣāyaraktam) - ochre-red (colored); स्यात् (syāt) - should be; वासः (vāsaḥ) - garment; वा (vā) - or; अपि (api) - also; द्विजस्य (dvijasya) - of a twice-born (person; ह (ha) - indeed;]
(Linen cloth, a cotton garment, or deerskin, or also, all these should be ochre-red; the garment or also (must be) of a twice-born, indeed.)
Linen, cotton, or deerskin—any of these, or all, should be of ochre-red color; indeed, the garment of a twice-born must be like this. (14-46-5)
मेखला च भवेन्मौञ्जी जटी नित्योदकस्तथा। यज्ञोपवीती स्वाध्यायी अलुप्तनियतव्रतः ॥१४-४६-६॥
mekhalā ca bhavenmauñjī jaṭī nityodakastathā। yajñopavītī svādhyāyī aluptaniyatavrataḥ ॥14-46-6॥
[मेखला (mekhalā) - girdle; belt; च (ca) - and; भवेत् (bhavet) - should be; मौञ्जी (mauñjī) - made of muñja grass; जटी (jaṭī) - hair-matted; having matted locks; नित्य (nitya) - always; उदक (udaka) - water; स्तथा (stathā) - likewise; यज्ञोपवीती (yajñopavītī) - wearing the sacred thread; स्वाध्यायी (svādhyāyī) - engaged in self-study; अलुप्त (alupta) - not neglected; नियतव्रतः (niyatavrataḥ) - who observes settled vows;]
(The girdle should be made of muñja grass; (he should be) with matted locks, always with water likewise; wearing the sacred thread, devoted to self-study, not neglecting, one who observes definite vows.)
One should have a girdle made of muñja grass, matted locks, always carry water, wear the sacred thread, be devoted to self-study, never neglect duties, and observe fixed vows. (14-46-6)
पूताभिश्च तथैवाद्भिः सदा दैवततर्पणम्। भावेन नियतः कुर्वन्ब्रह्मचारी प्रशस्यते ॥१४-४६-७॥
pūtābhiś ca tathaivādbhiḥ sadā daivatatarpaṇam। bhāvena niyataḥ kurvan brahmacārī praśasyate ॥14-46-7॥
[पूताभिः (pūtābhiḥ) - with pure (things); च (ca) - and; तथा (tathā) - in the same way; एव (eva) - indeed; आद्भिः (ādbhiḥ) - with waters; सदा (sadā) - always; दैवततर्पणम् (daivatatarpaṇam) - the propitiation of deities; भावेन (bhāvena) - with feeling; नियतः (niyataḥ) - controlled; कुर्वन् (kurvan) - performing; ब्रह्मचारी (brahmacārī) - celibate student; प्रशस्यते (praśasyate) - is praised;]
(With pure things and likewise with waters always the propitiation of deities, with feeling, controlled, performing, the celibate student is praised.)
A celibate student who always performs the propitiation of deities with pure offerings and water, with devotion and self-control, is praised. (14-46-7)
एवं युक्तो जयेत्स्वर्गमूर्ध्वरेताः समाहितः। न संसरति जातीषु परमं स्थानमाश्रितः ॥१४-४६-८॥
evaṁ yukto jayetsvargamūrdhvaretāḥ samāhitaḥ। na saṁsarati jātiṣu paramaṁ sthānamāśritaḥ ॥14-46-8॥
[एवं (evaṁ) - thus; युक्तः (yuktaḥ) - engaged; जयेत् (jayet) - he conquers; स्वर्गम् (svargam) - heaven; ऊर्ध्वरेताः (ūrdhvaretāḥ) - one whose energy is upward; समाहितः (samāhitaḥ) - composed; न (na) - not; संसरति (saṁsarati) - wanders (transmigrates); जातिषु (jātiṣu) - in births; परमम् (paramam) - supreme; स्थानम् (sthānam) - abode; आश्रितः (āśritaḥ) - attained;]
(Thus engaged, he conquers heaven, with his energy upward, composed. He does not transmigrate in births, having attained the supreme abode.)
Thus engaged, with his energy directed upwards and mind composed, he conquers heaven. Attaining the supreme abode, he no longer transmigrates among births. (14-46-8)
संस्कृतः सर्वसंस्कारैस्तथैव ब्रह्मचर्यवान्। ग्रामान्निष्क्रम्य चारण्यं मुनिः प्रव्रजितो वसेत् ॥१४-४६-९॥
saṁskṛtaḥ sarvasaṁskāraiḥ tathaiva brahmacaryavān। grāmān niṣkramya cāraṇyam muniḥ pravrajitaḥ vaset ॥14-46-9॥
[संस्कृतः (saṁskṛtaḥ) - purified; सर्वसंस्कारैः (sarvasaṁskāraiḥ) - by all purifications; तथैव (tathaiva) - in just that way; ब्रह्मचर्यवान् (brahmacaryavān) - practicing celibacy; ग्रामात् (grāmāt) - from the village; निष्क्रम्य (niṣkramya) - having gone out; चारण्यं (cāraṇyam) - to the forest; मुनिः (muniḥ) - sage; प्रव्रजितः (pravrajitaḥ) - having left home; वसेत् (vaset) - should dwell;]
(Purified by all purifications, in just that way, practicing celibacy, having gone out from the village, to the forest, the sage having left home should dwell.)
A sage, purified by all purifications and practicing celibacy in just that way, should go out from the village to the forest and dwell there after renouncing home. (14-46-9)
चर्मवल्कलसंवीतः स्वयं प्रातरुपस्पृशेत्। अरण्यगोचरो नित्यं न ग्रामं प्रविशेत्पुनः ॥१४-४६-१०॥
carmavalkalasaṃvītaḥ svayaṃ prātar upaspṛśet। araṇyagocaraḥ nityaṃ na grāmaṃ praviśet punaḥ ॥14-46-10॥
[चर्मवल्कलसंवीतः (carmavalkalasaṃvītaḥ) - clad in skin and bark; स्वयम् (svayam) - oneself; प्रातः (prātaḥ) - in the morning; उपस्पृशेत् (upaspṛśet) - should perform ablutions; अरण्यगोचरः (araṇyagocaraḥ) - dwelling in the forest; नित्यम् (nityaṃ) - always; न (na) - not; ग्रामम् (grāmam) - village; प्रविशत् (praviśet) - should enter; पुनः (punaḥ) - again;]
(Clad in skin and bark, oneself should perform ablutions in the morning. Always dwelling in the forest, one should not enter the village again.)
He who is clad in skin and bark should himself perform morning ablutions; always living in the forest, he should not again enter the village. (14-46-10)
अर्चयन्नतिथीन्काले दद्याच्चापि प्रतिश्रयम्। फलपत्रावरैर्मूलैः श्यामाकेन च वर्तयन् ॥१४-४६-११॥
arcayannatithīnkāle dadyāccāpi pratiśrayam। phalapatrāvarairmūlaiḥ śyāmākena ca vartayan ॥14-46-11॥
[अर्चयन् (arcayan) - honoring; अतिथीन् (atithīn) - guests; काले (kāle) - at the (proper) time; दद्यात् (dadyāt) - should give; च (ca) - and; अपि (api) - also; प्रतिश्रयम् (pratiśrayam) - shelter; फल (phala) - fruits; पत्र (patra) - leaves; आवरैः (āvaraiḥ) - with coverings; मूलैः (mūlaiḥ) - with roots; श्यामाकेन (śyāmākena) - with śyāmāka (a type of grain); च (ca) - and; वर्तयन् (vartayan) - sustaining (himself);]
(Honoring guests at the proper time, he should also give shelter; sustaining himself with fruits, leaves, coverings, roots, and with śyāmāka.)
He honors guests at the proper time, giving them shelter also, while sustaining himself on fruits, leaves, coverings, roots, and śyāmāka. (14-46-11)
प्रवृत्तमुदकं वायुं सर्वं वानेयमा तृणात्। प्राश्नीयादानुपूर्व्येण यथादीक्षमतन्द्रितः ॥१४-४६-१२॥
pravṛttamudakaṃ vāyuṃ sarvaṃ vāneyamā tṛṇāt। prāśnīyād ānupūrvyēṇa yathā dīkṣam atandritaḥ॥14-46-12॥
[प्रवृत्तम् (pravṛttam) - flowing; उदकं (udakaṃ) - water; वायुं (vāyuṃ) - air; सर्वं (sarvam) - everything; वा (vā) - or; अन्यम् (anyam) - anything else; आ (ā) - from; तृणात् (tṛṇāt) - from (a) blade of grass; प्राश्नीयात् (prāśnīyāt) - should eat or consume; आनुपूर्व्येण (ānupūrvyeṇa) - in order; यथा (yathā) - just as; दीक्षम् (dīkṣam) - one who is undertaking a vow; अतन्द्रितः (atandritaḥ) - without laziness;]
(Flowing water, air, or everything else from (a) blade of grass, he should consume in order, just as the one undertaking a vow, without laziness.)
He should partake of flowing water, air, or anything else—even from a blade of grass—in the prescribed sequence, just as a person performing a religious vow, without any laziness. (14-46-12)
आमूलफलभिक्षाभिरर्चेदतिथिमागतम्। यद्भक्षः स्यात्ततो दद्याद्भिक्षां नित्यमतन्द्रितः ॥१४-४६-१३॥
āmūlaphalabhikṣābhir arcet atithim āgatam। yad bhakṣaḥ syāt tato dadyāt bhikṣāṃ nityam atandritaḥ॥14-46-13॥
[आमूलफलभिक्षाभिः (āmūla-phala-bhikṣābhiḥ) - with root-fruit-offerings; अर्चेत् (arcet) - should honor; अतिथिम् (atithim) - guest; आगतम् (āgatam) - arrived; यत् (yat) - what; भक्षः (bhakṣaḥ) - food; स्यात् (syāt) - might be; ततः (tataḥ) - from that; दद्यात् (dadyāt) - should give; भिक्षाम् (bhikṣām) - alms; नित्यम् (nityam) - always; अतन्द्रितः (atandritaḥ) - without sloth;]
(With root-fruit-offerings should honor the guest arrived. What food might be from that should give alms always without sloth.)
One should honor an arriving guest with offerings of roots and fruits. Whatever food is available, from that he should always give alms, without sloth. (14-46-13)
देवतातिथिपूर्वं च सदा भुञ्जीत वाग्यतः। अस्कन्दितमनाश्चैव लघ्वाशी देवताश्रयः ॥१४-४६-१४॥
devatātithipūrvaṁ ca sadā bhuñjīta vāgyataḥ। askanditamanāścaiva laghvāśī devatāśrayaḥ॥14-46-14॥
[देवतातिथि–पूर्वम् (devatātithi–pūrvam) - having honored deity and guest before; च (ca) - and; सदा (sadā) - always; भुञ्जीत (bhuñjīta) - should eat; वाग्यतः (vāgyataḥ) - with controlled speech; अस्कन्दित–मनाः (askandita–manāḥ) - with undistracted mind; च (ca) - and; एव (eva) - indeed; लघ्वाशी (laghvāśī) - one who eats little; देवताश्रयः (devatāśrayaḥ) - resorting to (or honoring) the deity;]
(Having honored deity and guest before and always should eat with controlled speech, with undistracted mind and indeed, one who eats little, resorting to the deity.)
One should always eat only after honoring the deity and guest, with controlled speech and an undistracted mind; eating in moderation, giving precedence to the deity. (14-46-14)
दान्तो मैत्रः क्षमायुक्तः केशश्मश्रु च धारयन्। जुह्वन्स्वाध्यायशीलश्च सत्यधर्मपरायणः ॥१४-४६-१५॥
dānto maitraḥ kṣamāyuktaḥ keśaśmaśru ca dhārayan| juhvann svādhyāyaśīlaś ca satyadharmaparāyaṇaḥ ॥14-46-15॥
[दान्तः (dāntaḥ) - self-controlled; मैत्रः (maitraḥ) - friendly; क्षमायुक्तः (kṣamāyuktaḥ) - endowed with forgiveness; केशश्मश्रु (keśaśmaśru) - hair and beard; च (ca) - and; धारयन् (dhārayan) - bearing; जुह्वन् (juhvan) - offering (in fire sacrifice); स्वाध्यायशीलः (svādhyāyaśīlaḥ) - engaged in self-study; च (ca) - and; सत्यधर्मपरायणः (satyadharmaparāyaṇaḥ) - dedicated to truth and righteousness;]
(Self-controlled, friendly, endowed with forgiveness, bearing hair and beard, and offering, engaged in self-study, and dedicated to truth and righteousness.)
He is self-controlled, friendly, endowed with forgiveness, bears his hair and beard, offers oblations, is devoted to self-study, and upholds truth and righteousness. (14-46-15)
त्यक्तदेहः सदा दक्षो वननित्यः समाहितः। एवं युक्तो जयेत्स्वर्गं वानप्रस्थो जितेन्द्रियः ॥१४-४६-१६॥
tyaktadehaḥ sadā dakṣo vananityaḥ samāhitaḥ। evaṃ yukto jayetsvargaṃ vānaprastho jitendriyaḥ॥14-46-16॥
[त्यक्तदेहः (tyaktadehaḥ) - having abandoned the body; सदा (sadā) - always; दक्षः (dakṣaḥ) - skilful; वननित्यः (vananityaḥ) - always dwelling in the forest; समाहितः (samāhitaḥ) - concentrated; एवं (evaṃ) - thus; युक्तः (yuktaḥ) - engaged; जयेत् (jayet) - may conquer; स्वर्गम् (svargam) - heaven; वानप्रस्थः (vānaprasthaḥ) - one in the forest stage of life; जितेन्द्रियः (jitendriyaḥ) - having conquered the senses;]
(Having abandoned the body, always skilful, always dwelling in the forest, concentrated; thus engaged, the vānaprastha having conquered the senses may conquer heaven.)
A vānaprastha who is always skilful, ever dwelling in the forest, concentrated, and has conquered the senses—thus engaged, having abandoned the body—may attain heaven. (14-46-16)
गृहस्थो ब्रह्मचारी च वानप्रस्थोऽथ वा पुनः। य इच्छेन्मोक्षमास्थातुमुत्तमां वृत्तिमाश्रयेत् ॥१४-४६-१७॥
gṛhastho brahmacārī ca vānaprastho'tha vā punaḥ। ya icchenmokṣamāsthātumuttamāṃ vṛttimāśrayet ॥14-46-17॥
[गृहस्थः (gṛhasthaḥ) - householder; ब्रह्मचारी (brahmacārī) - celibate student; च (ca) - and; वानप्रस्थः (vānaprasthaḥ) - forest-dweller; अथ (atha) - then; वा (vā) - or; पुनः (punaḥ) - again; यः (yaḥ) - who; इच्छेत् (icchet) - should desire; मोक्षम् (mokṣam) - liberation; आस्थातुम् (āsthātum) - to attain; उत्तमाम् (uttamām) - best; वृत्तिम् (vṛttim) - conduct; आश्रयेत् (āśrayet) - should resort to;]
(A householder, a celibate student, and a forest-dweller, then or again, who should desire to attain liberation, should resort to the best conduct.)
Whether one is a householder, a celibate student, or a forest-dweller—whoever wishes to attain liberation should adopt the highest conduct. (14-46-17)
अभयं सर्वभूतेभ्यो दत्त्वा नैष्कर्म्यमाचरेत्। सर्वभूतहितो मैत्रः सर्वेन्द्रिययतो मुनिः ॥१४-४६-१८॥
abhayaṃ sarvabhūtebhyo dattvā naiṣkarmyam ācaret। sarvabhūtahito maitraḥ sarvendriyayato muniḥ॥14-46-18॥
[अभयं (abhayam) - fearlessness; सर्वभूतेभ्यः (sarvabhūtebhyaḥ) - to all beings; दत्त्वा (dattvā) - having given; नैष्कर्म्यम् (naiṣkarmyam) - freedom from action; आचरेत् (ācaret) - should practice; सर्वभूतहितः (sarvabhūtahitaḥ) - beneficent to all beings; मैत्रः (maitraḥ) - friendly; सर्वेन्द्रिययतः (sarvendriyayataḥ) - restraining all senses; मुनिः (muniḥ) - sage;]
(Fearlessness to all beings having given, actionlessness should one practice; beneficent to all beings, friendly, restraining all senses, sage.)
Having given fearlessness to all beings, one should practice freedom from action; the sage, who is beneficent to all beings, friendly, and restrains all the senses. (14-46-18)
अयाचितमसङ्कॢप्तमुपपन्नं यदृच्छया। जोषयेत सदा भोज्यं ग्रासमागतमस्पृहः ॥१४-४६-१९॥
ayācitam asaṅkḷiptam upapannaṃ yadṛcchayā। joṣayet sadā bhojyaṃ grāsam āgatam aspṛhaḥ॥14-46-19॥
[अयाचितम् (ayācitam) - not asked for; unrequested; असङ्कॢप्तम् (asaṅkḷiptam) - not gathered (in excess); not hoarded; उपपन्नम् (upapannam) - obtained; come; यदृच्छया (yadṛcchayā) - by chance; spontaneously; जोषयेत् (joṣayet) - should accept; should enjoy; सदा (sadā) - always; भोज्यम् (bhojyam) - food to be eaten; edible; ग्रासम् (grāsam) - mouthful of food; morsel; आगतम् (āgatam) - come; arrived; अस्पृहः (aspṛhaḥ) - desireless; unattached;]
(Unasked-for, not hoarded, obtained by chance, one should always accept food, the morsel of food that has arrived, being without desire.)
A person who is free from desire should always accept food that comes of its own accord—unasked, not hoarded, and obtained by chance—when a morsel arrives. (14-46-19)
यात्रामात्रं च भुञ्जीत केवलं प्राणयात्रिकम्। धर्मलब्धं तथाश्नीयान्न काममनुवर्तयेत् ॥१४-४६-२०॥
yātrāmātraṃ ca bhuñjīta kevalaṃ prāṇayātrikam | dharmalabdhaṃ tathāśnīyān na kāmamanuvartayet ||14-46-20||
[यात्रामात्रम् (yātrāmātram) - only for sustaining the journey (of life); च (ca) - and; भुञ्जीत (bhuñjīta) - one should eat; केवलम् (kevalam) - only; प्राणयात्रिकम् (prāṇayātrikam) - for maintaining the vital breath (life); धर्मलब्धम् (dharmalabhdham) - acquired by righteousness; तथा (tathā) - likewise; अश्नीयात् (aśnīyāt) - one should eat; न (na) - not; कामम् (kāmam) - desire; अनुवर्तयेत् (anuvartayet) - one should follow;]
(And one should eat only for sustaining the journey (of life), only for maintaining the vital breath; likewise, one should eat what is acquired by righteousness; one should not follow desire.)
One should eat merely to maintain the journey of life, solely for sustaining vital breath. Similarly, one should consume only what has been righteously obtained and should not follow desire. (14-46-20)
ग्रासादाच्छादनाच्चान्यन्न गृह्णीयात्कथञ्चन। यावदाहारयेत्तावत्प्रतिगृह्णीत नान्यथा ॥१४-४६-२१॥
grāsādācchādanāccānyanna gṛhṇīyātkathañcana। yāvadāhārayettāvatpratigṛhṇīta nānyathā ॥14-46-21॥
[ग्रासात् (grāsāt) - from food; (specifically a mouthful;) आच्छादनात् (ācchādanāt) - from clothing; (covering;) च (ca) - and; अन्यत् (anyat) - other (than these two;) न (na) - not; गृह्णीयात् (gṛhṇīyāt) - should accept; कथञ्चन (kathañcana) - by any means; (at all;) यावत् (yāvat) - as much as; आहारयेत् (āhārayet) - (one) requires; (he may obtain; he may maintain;) तावत् (tāvat) - so much; प्रतिगृह्णीत (pratigṛhṇīta) - should accept; न (na) - not; अन्यथा (anyathā) - otherwise;]
(From food, from clothing, and anything else, not should he accept by any means. As much as he requires, so much should he accept, not otherwise. (14-46-21))
He should not accept anything other than food and clothing by any means. He should accept only as much as he needs, not otherwise. (14-46-21)
परेभ्यो न प्रतिग्राह्यं न च देयं कदाचन। दैन्यभावाच्च भूतानां संविभज्य सदा बुधः ॥१४-४६-२२॥
parebhyo na pratigrāhyaṃ na ca deyaṃ kadācana. dainyabhāvācca bhūtānāṃ saṃvibhajya sadā budhaḥ ॥14-46-22॥
[परेभ्यः (parebhyaḥ) - from others; न (na) - not; प्रतिग्राह्यम् (pratigrāhyam) - should be accepted; न (na) - not; च (ca) - and; देयम् (deyam) - should be given; कदाचन (kadācana) - at any time; दैन्यभावात् (dainyabhāvāt) - because of the state of wretchedness; च (ca) - and; भूतानाम् (bhūtānām) - of beings; संविभज्य (saṃvibhajya) - having distributed; सदा (sadā) - always; बुधः (budhaḥ) - the wise one;]
(From others not should be accepted, nor should be given at any time; and because of the state of wretchedness of beings, having distributed always, the wise one.)
One should neither accept nor give anything to others at any time; and the wise, always distributing (what he receives), does so considering the state of misery among beings. (14-46-22)
नाददीत परस्वानि न गृह्णीयादयाचितम्। न किञ्चिद्विषयं भुक्त्वा स्पृहयेत्तस्य वै पुनः ॥१४-४६-२३॥
nādadīta parasvāni na gṛhṇīyād ayācitam। na kiñcid viṣayaṃ bhuktvā spṛhayet tasya vai punaḥ ॥14-46-23॥
[नाददीत (nādadīta) - he should not take; परस्वानि (parasvāni) - others' possessions; न (na) - not; गृह्णीयात् (gṛhṇīyāt) - he should accept; अयाचितम् (ayācitam) - unsolicited; न (na) - not; किञ्चित् (kiñcit) - anything; विषयं (viṣayam) - object of sense; भुक्त्वा (bhuktvā) - having enjoyed; स्पृहयेत् (spṛhayet) - he should desire; तस्य (tasya) - for that; वै (vai) - indeed; पुनः (punaḥ) - again;]
(He should not take others' possessions, he should not accept what is unsolicited. Not anything, having enjoyed an object of sense, he should desire for that indeed again.)
He should not take the possessions of others, nor should he accept anything that is not given upon request. After having enjoyed any object, he should not desire it again. (14-46-23)
मृदमापस्तथाश्मानं पत्रपुष्पफलानि च। असंवृतानि गृह्णीयात्प्रवृत्तानीह कार्यवान् ॥१४-४६-२४॥
mṛdam āpas tathā aśmānam patra-puṣpa-phalāni ca | asaṁvṛtāni gṛhṇīyāt pravṛttāni iha kāryavān ॥14-46-24॥
[मृदाम् (mṛdam) - earth;, आपः (āpas) - waters;, तथा (tathā) - likewise;, अश्मानम् (aśmānam) - stones;, पत्र (patra) - leaves;, पुष्प (puṣpa) - flowers;, फलानि (phalāni) - fruits;, च (ca) - and;, असंवृतानि (asaṁvṛtāni) - uncovered;, गृह्णीयात् (gṛhṇīyāt) - should take;, प्रवृत्तानि (pravṛttāni) - lying about;, इह (iha) - here;, कार्यवान् (kāryavān) - one engaged in duty;,;]
(Earth, waters, likewise stones, leaves, flowers, fruits, and uncovered (objects) lying here—one engaged in duty should take.)
One who is engaged in duty should take earth, water, stones, leaves, flowers, and fruits, and uncovered things lying here. (14-46-24)
न शिल्पजीविकां जीवेद्द्विरन्नं नोत कामयेत्। न द्वेष्टा नोपदेष्टा च भवेत निरुपस्कृतः ॥ श्रद्धापूतानि भुञ्जीत निमित्तानि विवर्जयेत् ॥१४-४६-२५॥
na śilpajīvikāṁ jīved dvir annaṁ na uta kāmayet। na dveṣṭā na upadeṣṭā ca bhavet nirupaskṛtaḥ॥ śraddhāpūtāni bhuñjīta nimittāni vivarjayet॥14-46-25॥
[न (na) - not; शिल्पजीविकां (śilpajīvikām) - craft-livelihood; जीवेत् (jīvet) - should live; द्विरन्नं (dvirannam) - twice-given food; न (na) - not; उत (uta) - also; कामयेत् (kāmayet) - should desire; न (na) - not; द्वेष्टा (dveṣṭā) - he who hates; न (na) - not; उपदेष्टा (upadeṣṭā) - he who instructs; च (ca) - and; भवेत् (bhavet) - should be; निrupस्कृतः (nirupaskṛtaḥ) - unhonored; श्रद्धा (śraddhā) - faith; पूतानि (pūtāni) - purified; भुञ्जीत (bhuñjīta) - should eat; निमित्तानि (nimittāni) - omens, signs; विवर्जयेत् (vivarjayet) - should avoid;]
(Not by a craft-livelihood should one live; not twice-given food also should one desire. Not a hater, nor an instructor should one be, being unhonored. Faith-purified (offerings) should one eat; signs (omens) should one avoid. (14-46-25))
One should not live by means of a craft as a livelihood, nor desire food that has been given twice. One should not be one who hates, nor one who instructs, while remaining unhonored. One should eat food purified by faith and avoid omens. (14-46-25)
मुधावृत्तिरसक्तश्च सर्वभूतैरसंविदम्। कृत्वा वह्निं चरेद्भैक्ष्यं विधूमे भुक्तवज्जने ॥१४-४६-२६॥
mudhāvṛttir asaktaś ca sarvabhūtair asaṃvidam। kṛtvā vahniṃ cared bhaikṣyaṃ vidhūme bhuktavaj jane ॥14-46-26॥
[मुधा-वृत्तिः (mudhā-vṛttiḥ) - with unintentional activity; असक्तः (asaktaḥ) - unattached; च (ca) - and; सर्व-भूतैः (sarva-bhūtaiḥ) - with all beings; असंविदम् (asaṃvidam) - not recognized; कृत्वा (kṛtvā) - having kindled; वह्निम् (vahnim) - fire; चरेत् (caret) - one should move; भैक्ष्यम् (bhaikṣyam) - alms; विधूमे (vidhūme) - without smoke; भुक्तवत् (bhuktavat) - as (if) eaten; जने (jane) - among people;]
(With unintentional activity, and unattached, not recognized by all beings, having kindled fire, one should move (for) alms, without smoke, among people as (if) eaten.)
With an attitude of non-possession and detachment, unnoticed by all beings, having kindled the sacred fire, one should seek alms, without smoke, and behave among people as though having already eaten. (14-46-26)
वृत्ते शरावसम्पाते भैक्ष्यं लिप्सेत मोक्षवित्। लाभे न च प्रहृष्येत नालाभे विमना भवेत् ॥१४-४६-२७॥
vṛtte śarāvasampāte bhaikṣyaṃ lipseta mokṣavit। lābhe na ca prahṛṣyeta nālābhe vimanā bhavet ॥14-46-27॥
[वृत्ते (vṛtte) - when acquired; (having obtained;) शरावसम्पाते (śarāvasampāte) - when food is gathered in a bowl; (at the falling together of bowls;) भैक्ष्यं (bhaikṣyam) - alms-food; (food received as alms;) लिप्सेत (lipseta) - should desire; (seek;) मोक्षवित् (mokṣavit) - one who knows liberation; (knower of mokṣa;) लाभे (lābhe) - upon gain; (on receiving;) न (na) - not; च (ca) - and; प्रहृष्येत (prahṛṣyeta) - should not be elated; (should not rejoice;) नालाभे (nālābhe) - in absence of gain; (when not receiving;) विमना (vimanā) - disheartened; (despondent;) भवेत् (bhavet) - should become; (should be;);]
(When acquired, at the falling together of bowls, alms-food should be desired by one who knows liberation. In gain, he should not be elated, and in absence of gain, he should not be disheartened. (14-46-27))
When one who knows liberation obtains alms-food gathered in a bowl, he should desire only that. He should not rejoice when he gains it, nor feel dejected when he does not. (14-46-27)
मात्राशी कालमाकाङ्क्षंश्चरेद्भैक्ष्यं समाहितः। लाभं साधारणं नेच्छेन्न भुञ्जीताभिपूजितः ॥ अभिपूजितलाभाद्धि विजुगुप्सेत भिक्षुकः ॥१४-४६-२८॥
mātrāśī kālam ākāṅkṣaṃś cared bhaikṣyaṃ samāhitaḥ। lābhaṃ sādhāraṇaṃ necche nna bhuñjītābhipūjitaḥ॥ abhipūjita-lābhād dhi vijugupseta bhikṣukaḥ॥14-46-28॥
[मात्राशी (mātrāśī) - eating only the measured amount; कालम् (kālam) - proper time; आकाङ्क्षन् (ākāṅkṣan) - one who waits for/desires; चरेत् (caret) - should go; भैक्ष्यम् (bhaikṣyam) - alms; समाहितः (samāhitaḥ) - collected/concentrated; लाभम् (lābham) - gain; साधारणम् (sādhāraṇam) - ordinary/common; न (na) - not; इच्छेत् (icchet) - should desire; न (na) - not; भुञ्जीत (bhuñjīta) - should eat; अभिपूजितः (abhipūjitaḥ) - highly honored/revered; अभिपूजितलाभात् (abhipūjita-lābhāt) - from highly honored gain; हि (hi) - indeed; विजुगुप्सेत् (vijugupseta) - should feel aversion; भिक्षुकः (bhikṣukaḥ) - the beggar;]
(Eating only the measured amount, waiting for the proper time, concentrated, one should go for alms; one should not desire ordinary gain, nor eat when highly honored. Indeed, from highly honored gain the beggar should feel aversion.)
One who seeks alms should eat only in measured quantity, wait for the proper time, and remain collected. He should not desire common gain, nor accept food out of special honor. The beggar should indeed avoid gifts that come with special honor. (14-46-28)
शुक्तान्यम्लानि तिक्तानि कषायकटुकानि च। नास्वादयीत भुञ्जानो रसांश्च मधुरांस्तथा ॥ यात्रामात्रं च भुञ्जीत केवलं प्राणयात्रिकम् ॥१४-४६-२९॥
śuktāni aml̥āni tiktāni kaṣāya-kaṭukāni ca। na āsvādayīta bhuñjānaḥ rasāṁś ca madhurāṁs tathā॥ yātrā-mātraṁ ca bhuñjīta kevalaṁ prāṇa-yātrikam॥14-46-29॥
[शुक्तानि (śuktāni) - acidic (fermented) things; अम्लानि (amlāni) - sour things; तिक्तानि (tiktāni) - bitter things; कषायकटुकानि (kaṣāya-kaṭukāni) - astringent and pungent things; च (ca) - and; नास्वादयीत (na āsvādayīta) - should not relish; भुञ्जानो (bhuñjānaḥ) - (while) eating; रसांश् (rasāṁś) - tastes; च (ca) - and; मधुरान् (madhurān) - sweet ones; तथा (tathā) - likewise; यात्रामात्रम् (yātrā-mātram) - (for) mere sustenance; च (ca) - and; भुञ्जीत (bhuñjīta) - should eat; केवलम् (kevalam) - only; प्राणयात्रिकम् (prāṇa-yātrikam) - for sustaining life;]
(Acidic, sour, bitter, astringent and pungent (foods), and likewise the tastes that are sweet, while eating, one should not relish; and one should eat only just enough for mere sustenance, only for supporting life.)
One should not relish foods that are acidic, sour, bitter, astringent, or pungent, nor tastes that are sweet; eating just enough solely for the maintenance of life and sustenance. (14-46-29)
असंरोधेन भूतानां वृत्तिं लिप्सेत मोक्षवित्। न चान्यमनुभिक्षेत भिक्षमाणः कथञ्चन ॥१४-४६-३०॥
asaṁrodhena bhūtānāṁ vṛttiṁ lipseta mokṣavit। na cānyamanubhikṣeta bhikṣamāṇaḥ kathaṁcana॥14-46-30॥
[असंरोधेन (asaṁrodhena) - without obstruction; भूतानाम् (bhūtānām) - of beings; वृत्तिम् (vṛttim) - livelihood; लिप्सेत (lipseta) - should desire; मोक्षवित् (mokṣavit) - knower of liberation; न (na) - not; च (ca) - and; अन्यं (anyaṁ) - another; अनुभिक्षेत (anubhikṣeta) - should seek alms from; भिक्षमाणः (bhikṣamāṇaḥ) - one who is begging; कथञ्चन (kathaṁcana) - in any way;]
(Without obstruction of beings' livelihood, the knower of liberation should desire; and not should one who is begging, in any way, seek alms from another.)
The knower of liberation should seek his livelihood without obstructing the livelihood of beings, and one who is begging should not, in any way, seek alms from another. (14-46-30)
न संनिकाशयेद्धर्मं विविक्ते विरजाश्चरेत्। शून्यागारमरण्यं वा वृक्षमूलं नदीं तथा ॥ प्रतिश्रयार्थं सेवेत पार्वतीं वा पुनर्गुहाम् ॥१४-४६-३१॥
na saṁnikāśayed dharmaṁ vivikte virajāś caret. śūnyāgāram araṇyaṁ vā vṛkṣamūlaṁ nadīṁ tathā ॥ pratiśrayārthaṁ seveta pārvatīṁ vā punar guhām ॥14-46-31॥
[न (na) - not; सन्निकाशयेत् (saṁnikāśayet) - bring near; associate with; धर्मं (dharmaṁ) - dharma; righteousness; विविक्ते (vivikte) - in a solitary place; विरजाः (virajāḥ) - free from passion; चरेत् (caret) - should practice; should move; शून्यागारम् (śūnyāgāram) - empty house; अरण्यं (araṇyaṁ) - forest; वा (vā) - or; वृक्षमूलं (vṛkṣamūlaṁ) - foot of a tree; नदीं (nadīṁ) - river; तथा (tathā) - so; likewise; प्रतिश्रयार्थं (pratiśrayārthaṁ) - for the sake of shelter; सेवेत (seveta) - should resort to; should use; पार्वतीं (pārvatīṁ) - mountain; वा (vā) - or; पुनः (punaḥ) - again; गुहाम् (guhām) - cave;]
(Not should bring near dharma; in a solitary place passionless should move. Empty house, forest, or foot of tree, river likewise. For shelter's sake should resort to mountain or again cave.)
One should not publicize dharma; in solitude, being passionless, one should dwell. He may stay in an empty house, a forest, at the foot of a tree, by a river likewise. For shelter, one should resort to a mountain or again a cave. (14-46-31)
ग्रामैकरात्रिको ग्रीष्मे वर्षास्वेकत्र वा वसेत्। अध्वा सूर्येण निर्दिष्टः कीटवच्च चरेन्महीम् ॥१४-४६-३२॥
grāmaika-rātriko grīṣme varṣāsu ekatra vā vaset. adhvā sūryeṇa nirdiṣṭaḥ kīṭavat ca caren mahīm ॥14-46-32॥
[ग्रामैकरात्रिकः (grāmaika-rātrikaḥ) - one who stays in a village for only one night; ग्रीष्मे (grīṣme) - in the summer; वर्षासु (varṣāsu) - in the rainy seasons; एकत्र (ekatra) - in one place; वा (vā) - or; वसेत् (vaset) - should dwell; अध्वा (adhvā) - on the road; सूर्येण (sūryeṇa) - by the sun; निर्दिष्टः (nirdiṣṭaḥ) - directed; कीटवत् (kīṭavat) - like an insect; च (ca) - and; चरेत् (caret) - should roam; महीम् (mahīm) - on earth;]
(One who stays only one night in a village, in summer, in the rainy seasons should dwell in one place or, on the road, directed by the sun, and like an insect, should roam the earth.)
In the summer, a mendicant should stay only one night in a village, and during the rainy season, stay in one place; or, he may travel on the road, following the path indicated by the sun, and roam the earth like an insect. (14-46-32)
दयार्थं चैव भूतानां समीक्ष्य पृथिवीं चरेत्। सञ्चयांश्च न कुर्वीत स्नेहवासं च वर्जयेत् ॥१४-४६-३३॥
dayārthaṁ caiva bhūtānāṁ samīkṣya pṛthivīṁ caret। sañcayāṁś ca na kurvīta snehavāsaṁ ca varjayet॥14-46-33॥
[दयार्थम् (dayārtham) - for the sake of compassion; च (ca) - and; एव (eva) - indeed; भूतानाम् (bhūtānām) - of beings; समीक्ष्य (samīkṣya) - having observed; पृथिवीम् (pṛthivīm) - the earth; चरेत् (caret) - one should move; सञ्चयान् (sañcayān) - accumulations; च (ca) - and; न (na) - not; कुर्वीत (kurvīta) - should do; स्नेहवासम् (snehavāsam) - dwelling (based) on attachment; च (ca) - and; वर्जयेत् (varjayet) - should avoid;]
(For the sake of compassion indeed for beings, having observed the earth, one should move; accumulations also he should not make, and dwelling in attachment he should avoid.)
One should move about the earth considering the welfare of all beings out of compassion; one should not accumulate possessions and should avoid dwelling in attachment. (14-46-33)
पूतेन चाम्भसा नित्यं कार्यं कुर्वीत मोक्षवित्। उपस्पृशेदुद्धृताभिरद्भिश्च पुरुषः सदा ॥१४-४६-३४॥
pūtena cāmbhasā nityaṁ kāryaṁ kurvīta mokṣavit। upaspṛśed uddhṛtābhir adbhiś ca puruṣaḥ sadā ॥14-46-34॥
[पूतेन (pūtena) - by purified; च (ca) - and; अम्भसा (ambhasā) - by water; नित्यं (nityaṁ) - always; कार्यं (kāryam) - dues; कुर्वीत (kurvīta) - should perform; मोक्षवित् (mokṣavit) - one who knows mokṣa; उपस्पृशेत् (upaspṛśet) - should touch (with water); उद्धृताभिः (uddhṛtābhiḥ) - by lifted (waters); अद्भिः (adbhiḥ) - by waters; च (ca) - and; पुरुषः (puruṣaḥ) - person; सदा (sadā) - always;]
(By purified and water always dues should perform one who knows mokṣa. He should touch with lifted waters and waters also person always.)
One who knows mokṣa should always perform duties with purified water. A person should always touch (purify himself) with water that is drawn and purified. (14-46-34)
अहिंसा ब्रह्मचर्यं च सत्यमार्जवमेव च। अक्रोधश्चानसूया च दमो नित्यमपैशुनम् ॥१४-४६-३५॥
ahiṁsā brahmacaryaṁ ca satyam ārjavām eva ca। akrodhaś cān asūyā ca damo nityam apaiśunam॥14-46-35॥
[अहिंसा (ahiṁsā) - non-violence; ब्रह्मचर्यं (brahmacaryaṁ) - chastity; च (ca) - and; सत्यं (satyaṁ) - truth; आर्जवम् (ārjavam) - straightforwardness; एव (eva) - indeed; च (ca) - and; अक्रोधः (akrodhaḥ) - freedom from anger; च (ca) - and; अनसूया (anasūyā) - absence of envy; च (ca) - and; दमः (damaḥ) - self-control; नित्यम् (nityam) - always; अपैशुनम् (apaiśunam) - absence of slander;]
(Non-violence, chastity and truth, straightforwardness indeed and; freedom from anger and absence of envy and self-control always absence of slander.)
Non-violence, chastity, truth, straightforwardness, freedom from anger, absence of envy, self-control, and always avoiding slander. (14-46-35)
अष्टास्वेतेषु युक्तः स्याद्व्रतेषु नियतेन्द्रियः। अपापमशठं वृत्तमजिह्मं नित्यमाचरेत् ॥१४-४६-३६॥
aṣṭāsveteṣu yuktaḥ syād-vrateṣu niyatendriyaḥ। apāpamaśaṭhaṃ vṛttam-ajihmaṃ nityam-ācaret॥14-46-36॥
[अष्टास्वेतेषु (aṣṭāsu eteṣu) - in these eight; in these; युक्तः (yuktaḥ) - engaged; स्यात् (syāt) - should be; may become; व्रतेषु (vrateṣu) - in the vows; नियतेन्द्रियः (niyatendriyaḥ) - one whose senses are controlled; अपापम् (apāpam) - sinless; अशठम् (aśaṭham) - not hypocritical; वृत्तम् (vṛttam) - conduct; अजिह्मम् (ajihmam) - not crooked; नित्यम् (nityam) - always; आचरेत् (ācaret) - should practice;]
(In these eight, engaged, should be; in the vows, one whose senses are controlled. Sinless, not hypocritical conduct, not crooked, always should practice.)
One should be engaged in these eight vows, with controlled senses; one should always practice conduct that is sinless, not hypocritical, and straightforward. (14-46-36)
आशीर्युक्तानि कर्माणि हिंसायुक्तानि यानि च। लोकसङ्ग्रहधर्मं च नैव कुर्यान्न कारयेत् ॥१४-४६-३७॥
āśīryuktāni karmāṇi hiṃsāyuktāni yāni ca। lokasaṅgrahadharmaṃ ca naiva kuryān na kārayet ॥14-46-37॥
[आशीर्युक्तानि (āśīryuktāni) - accompanied by curses; कर्माणि (karmāṇi) - actions; हिंसायुक्तानि (hiṃsāyuktāni) - involving violence; यानि (yāni) - which; च (ca) - and; लोकसङ्ग्रहधर्मं (lokasaṅgrahadharmaṃ) - duty of maintaining the order of the world; च (ca) - and; नैव (naiva) - not at all; कुर्यात् (kuryāt) - should do; न (na) - not; कारयेत् (kārayet) - should cause to be done;]
(Actions accompanied by curses, actions involving violence, and those which are not duties upholding the welfare of the world—one should not do and should not cause to be done.)
One should neither do nor cause to be done actions accompanied by curses, actions involving violence, or those that are not duties upholding the welfare of the world. (14-46-37)
सर्वभावानतिक्रम्य लघुमात्रः परिव्रजेत्। समः सर्वेषु भूतेषु स्थावरेषु चरेषु च ॥१४-४६-३८॥
sarvabhāvān atikramya laghumātraḥ parivrajet। samaḥ sarveṣu bhūteṣu sthāvareṣu careṣu ca ॥14-46-38॥
[सर्वभावान् (sarvabhāvān) - all beings; अतिक्रम्य (atikramya) - having transcended; लघुमात्रः (laghumātraḥ) - of light measure; परिव्रजेत् (parivrajet) - should wander; समः (samaḥ) - equable; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - creatures; स्थावरेषु (sthāvareṣu) - among immobile; चरेषु (careṣu) - among mobile; च (ca) - and;]
(Having transcended all beings, of light measure, one should wander; equable in all creatures, among immobile and mobile, and.)
Having transcended all beings, a mendicant of simple needs should wander, remaining equable towards all creatures, both immobile and mobile. (14-46-38)
परं नोद्वेजयेत्कञ्चिन्न च कस्यचिदुद्विजेत्। विश्वास्यः सर्वभूतानामग्र्यो मोक्षविदुच्यते ॥१४-४६-३९॥
paraṃ nodvejayet kañcin na ca kasyacid udvijet। viśvāsyaḥ sarvabhūtānām agryo mokṣavid ucyate ॥14-46-39॥
[परम् (param) - another; न (na) - not; उद्वेजयेत् (udvejayet) - should agitate; कञ्चित् (kañcit) - anyone; न (na) - not; च (ca) - and; कस्यचित् (kasyacit) - by anyone; उद्विजेत् (udvijet) - should be agitated; विश्वास्यः (viśvāsyaḥ) - trustworthy; सर्वभूतानाम् (sarvabhūtānām) - of all beings; अग्र्यः (agryaḥ) - foremost; मोक्षविद् (mokṣavid) - knower of liberation; उच्यते (ucyate) - is called;]
(Another not should agitate anyone, nor and by anyone should be agitated. Trustworthy of all beings, foremost knower of liberation is called.)
He should not agitate anyone, nor should he be agitated by anyone. Trustworthy to all beings, the foremost knower of liberation is called such. (14-46-39)
अनागतं च न ध्यायेन्नातीतमनुचिन्तयेत्। वर्तमानमुपेक्षेत कालाकाङ्क्षी समाहितः ॥१४-४६-४०॥
anāgataṃ ca na dhyāyennātītam anucintayet। vartamānam upekṣeta kālākāṅkṣī samāhitaḥ ॥14-46-40॥
[अनागतं (anāgatam) - what has not come; च (ca) - and; न (na) - not; ध्यायेत् (dhyāyet) - should think upon; न (na) - not; अतीतम् (atītam) - what has passed; अनुचिन्तयेत् (anucintayet) - should brood over; वर्तमानम् (vartamānam) - the present; उपेक्षेत (upekṣeta) - should overlook; कालाकाङ्क्षी (kālākāṅkṣī) - one who is waiting for (a certain) time; समाहितः (samāhitaḥ) - collected (in mind);]
(And one should not think upon what has not come, nor should brood over what is past. The present, one who is waiting for time, collected in mind, should overlook.)
One should not contemplate the future, nor brood over the past. One who awaits the right time and is mentally collected should disregard the present. (14-46-40)
न चक्षुषा न मनसा न वाचा दूषयेत्क्वचित्। न प्रत्यक्षं परोक्षं वा किञ्चिद्दुष्टं समाचरेत् ॥१४-४६-४१॥
na cakṣuṣā na manasā na vācā dūṣayet kvacit। na pratyakṣaṃ parokṣaṃ vā kiñcid duṣṭaṃ samācaret ॥14-46-41॥
[न (na) - not; चक्षुषा (cakṣuṣā) - by the eye; न (na) - not; मनसा (manasā) - by the mind; न (na) - not; वाचा (vācā) - by speech; दूषयेत् (dūṣayet) - should harm; क्वचित् (kvacit) - at any time; न (na) - not; प्रत्यक्षम् (pratyakṣam) - openly; परोक्षं (parokṣam) - secretly; वा (vā) - or; किञ्चित् (kiñcit) - anything; दुष्टम् (duṣṭam) - wicked; समाचरेत् (samācaret) - should do;]
(Not by the eye, not by the mind, not by speech should (one) harm at any time. Not openly, secretly, or anything wicked should (one) do.)
One should never harm by eye, mind, or speech. One should not do anything wicked, either openly or secretly. (14-46-41)
इन्द्रियाण्युपसंहृत्य कूर्मोऽङ्गानीव सर्वशः। क्षीणेन्द्रियमनोबुद्धिर्निरीक्षेत निरिन्द्रियः ॥१४-४६-४२॥
indriyāṇy upasaṁhṛtya kūrmo'ṅgānīva sarvaśaḥ। kṣīṇendriya-mano-buddhir nirīkṣeta nirindriyaḥ॥14-46-42॥
[इन्द्रियाणि (indriyāṇi) - senses; उपसंहृत्य (upasaṁhṛtya) - having withdrawn; कूर्मः (kūrmaḥ) - tortoise; अङ्गानि (aṅgāni) - limbs; इव (iva) - like; सर्वशः (sarvaśaḥ) - completely; क्षीण-इन्द्रिय-मनः-बुद्धिः (kṣīṇa-indriya-manaḥ-buddhiḥ) - whose senses, mind, and intellect are exhausted; निरीक्षेत (nirīkṣeta) - should observe; निरिन्द्रियः (nirindriyaḥ) - free from the senses;]
(Having withdrawn the senses, like a tortoise (withdraws) its limbs completely, whose senses, mind, and intellect are exhausted, free from the senses, one should observe.)
Just as a tortoise completely withdraws its limbs, one should withdraw the senses; when the senses, mind, and intellect are exhausted, one who is free from the senses should observe. (14-46-42)
निर्द्वंद्वो निर्नमस्कारो निःस्वाहाकार एव च। निर्ममो निरहङ्कारो निर्योगक्षेम एव च ॥१४-४६-४३॥
nirdvandvo nirnamaskāro niḥsvāhākāra eva ca। nirmamo nirahaṅkāro niryogakṣema eva ca ॥14-46-43॥
[निर्द्वंद्वो (nirdvandvaḥ) - free from duality; निर्नमस्कारो (nirnamaskāraḥ) - without salutations; निःस्वाहाकार (niḥsvāhākāraḥ) - free from utterance of svāhā; एव (eva) - indeed; च (ca) - and; निर्ममो (nirmamaḥ) - without 'mine'-ness; निरहङ्कारो (nirahaṅkāraḥ) - free from ego; निर्योगक्षेम (niryogakṣemaḥ) - free from acquisition and preservation; एव (eva) - indeed; च (ca) - and;]
(Free from duality, without salutations, free from utterance of svāhā, indeed and; without mine-ness, free from ego, free from acquisition and preservation, indeed and.)
He is free from duality, does not perform salutations, does not utter svāhā, is without sense of 'mine', is free from ego, and has abandoned seeking gain and preservation. (14-46-43)
निराशीः सर्वभूतेषु निरासङ्गो निराश्रयः। सर्वज्ञः सर्वतो मुक्तो मुच्यते नात्र संशयः ॥१४-४६-४४॥
nirāśiḥ sarvabhūteṣu nirāsaṅgo nirāśrayaḥ। sarvajñaḥ sarvato mukto mucyate nātra saṃśayaḥ ॥14-46-44॥
[निराशीः (nirāśiḥ) - free from desires; सर्वभूतेषु (sarvabhūteṣu) - among all beings; निरासङ्गः (nirāsaṅgaḥ) - free from attachment; निराश्रयः (nirāśrayaḥ) - without dependence; सर्वज्ञः (sarvajñaḥ) - omniscient; सर्वतः (sarvataḥ) - from all sides; मुक्तः (muktaḥ) - liberated; मुच्यते (mucyate) - is released; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(Free from desires, among all beings, free from attachment, without dependence, omniscient, from all sides liberated, is released; not here doubt.)
One who is free from desires among all beings, detached, without dependence, omniscient, liberated in every way—such a one is released; there is no doubt here. (14-46-44)
अपाणिपादपृष्ठं तमशिरस्कमनूदरम्। प्रहीणगुणकर्माणं केवलं विमलं स्थिरम् ॥१४-४६-४५॥
apāṇipādapṛṣṭhaṃ tamaśiraskamanūdaram। prahīṇaguṇakarmāṇaṃ kevalaṃ vimalaṃ sthiram॥14-46-45॥
[अपाणिपादपृष्ठं (apāṇipādapṛṣṭham) - having no back, hands, or feet; तमशिरस्कम् (tamaśiraskam) - having darkness for head; अनूदरम् (anūdaram) - without belly; प्रहीणगुणकर्माणं (prahīṇaguṇakarmāṇam) - devoid of (having given up) qualities and actions; केवलं (kevalam) - only; विमलं (vimalam) - pure; स्थिरम् (sthiram) - immovable;]
(Having no back, hands or feet; having darkness for a head; without belly; devoid of qualities and actions; only, pure, immovable.)
That which has no back, hands, or feet; whose head is darkness; which is without a belly; free from qualities and action; unique, pure, and unchanging. (14-46-45)
अगन्धरसमस्पर्शमरूपाशब्दमेव च। अत्वगस्थ्यथ वामज्जममांसमपि चैव ह ॥१४-४६-४६॥
agandharasamasparśamarūpāśabdameva ca। atvagasthyatha vāmajjamamāṃsamapi caiva ha ॥14-46-46॥
[अगन्ध (agandha) - without smell; रस (rasa) - taste; मस्पर्श (masparśa) - without touch; मरूप (marūpa) - without form; आशब्द (āśabda) - without sound; मेव (meva) - indeed; (emphatic particle, from eva) च (ca) - and; अत्वगस्थि (atvagasthi) - without skin and bone; अथ (atha) - and also; वा (vā) - or; मज्जम (majjama) - marrow; ममांसम् (mamāṃsam) - and flesh; अपि (api) - also; च (ca) - and; एव (eva) - indeed; ह (ha) - surely;]
(Without smell, taste, touch, form, or sound indeed and; without skin and bone, and also or marrow and flesh also and indeed surely.)
It is in truth without smell, taste, touch, form, or sound; and is also without skin, bone, marrow, or flesh as well. (14-46-46)
निश्चिन्तमव्ययं नित्यं हृदिस्थमपि नित्यदा। सर्वभूतस्थमात्मानं ये पश्यन्ति न ते मृताः ॥१४-४६-४७॥
niścintam avyayam nityam hṛdi-stham api nityadā. sarva-bhūta-stham ātmānam ye paśyanti na te mṛtāḥ ॥14-46-47॥
[निश्चिन्तम् (niścintam) - free from anxiety; अव्ययम् (avyayam) - imperishable; नित्यम् (nityam) - eternal; हृदिस्थम् (hṛdi-stham) - situated in the heart; अपि (api) - even; नित्यदा (nityadā) - always; सर्वभूतस्थम् (sarva-bhūta-stham) - situated in all beings; आत्मानम् (ātmānam) - the self; ये (ye) - those who; पश्यन्ति (paśyanti) - see; न (na) - not; ते (te) - they; मृताः (mṛtāḥ) - dead;]
(Those who see the self, which is free from anxiety, imperishable, eternal, situated in the heart, even always, situated in all beings—not they are dead.)
Those who see the self as free from anxiety, imperishable, eternal, always residing in the heart and present in all beings—they are not dead. (14-46-47)
न तत्र क्रमते बुद्धिर्नेन्द्रियाणि न देवताः। वेदा यज्ञाश्च लोकाश्च न तपो न पराक्रमः ॥ यत्र ज्ञानवतां प्राप्तिरलिङ्गग्रहणा स्मृता ॥१४-४६-४८॥
na tatra kramate buddhir nendriyāṇi na devatāḥ. vedā yajñāś ca lokāś ca na tapo na parākramaḥ ॥ yatra jñānavatāṃ prāptir aliṅgagrahaṇā smṛtā ॥14-46-48॥
[न (na) - not; तत्र (tatra) - there; क्रमते (kramate) - proceeds; बुद्धिः (buddhiḥ) - intellect; न (na) - not; इन्द्रियाणि (indriyāṇi) - senses; न (na) - not; देवताः (devatāḥ) - gods; वेदाः (vedāḥ) - Vedas; यज्ञाः (yajñāḥ) - sacrifices; च (ca) - and; लोकाः (lokāḥ) - worlds; च (ca) - and; न (na) - not; तपः (tapaḥ) - austerity; न (na) - not; पराक्रमः (parākramaḥ) - heroic effort; यत्र (yatra) - where; ज्ञानवताम् (jñānavatām) - of the wise; प्राप्तिः (prāptiḥ) - attainment; अलिङ्गग्रहणा (aliṅgagrahaṇā) - grasping of the featureless; स्मृता (smṛtā) - is said;]
(Not there proceeds intellect, not senses, not gods; Vedas, sacrifices and worlds, not austerity, not heroic effort; where of the wise attainment grasping of the featureless is said.)
There, intellect does not reach, nor the senses, nor the gods; neither the Vedas, nor sacrifices or worlds, nor austerity, nor heroism—wherever the attainment of the wise is considered to be grasping of the featureless. (14-46-48)
तस्मादलिङ्गो धर्मज्ञो धर्मव्रतमनुव्रतः। गूढधर्माश्रितो विद्वानज्ञातचरितं चरेत् ॥१४-४६-४९॥
tasmādaliṅgo dharmajño dharmavratamanuvrataḥ। gūḍhadharmāśrito vidvān ajñātacaritam caret ॥14-46-49॥
[तस्मात् (tasmāt) - therefore; अलिङ्गः (aliṅgaḥ) - unmarked; धर्मज्ञः (dharmajñaḥ) - knower of dharma; धर्मव्रतम् (dharmavratam) - vow of dharma; अनुव्रतः (anuvrataḥ) - following; गूढधर्माश्रितः (gūḍhadharmāśritaḥ) - one who has assumed hidden dharma; विद्वान् (vidvān) - wise; अज्ञातचरितम् (ajñātacaritam) - unrecognized conduct; चरेत् (caret) - should act;]
(Therefore unmarked, knower of dharma, follower of the vow of dharma, one who has assumed hidden dharma, wise, should act with unrecognized conduct.)
Therefore, one unmarked, wise, who knows dharma, and follows vows of dharma, adopting hidden dharma, should live with conduct that is unknown to others. (14-46-49)
अमूढो मूढरूपेण चरेद्धर्ममदूषयन्। यथैनमवमन्येरन्परे सततमेव हि ॥१४-४६-५०॥
amūḍho mūḍharūpeṇa cared dharmam adūṣayan। yathainam avamanyeran pare satatam eva hi ॥14-46-50॥
[अमूढः (amūḍhaḥ) - not bewildered; मूढरूपेण (mūḍha-rūpeṇa) - with the appearance of being bewildered; चरेत् (caret) - should act; धर्मम् (dharmaṃ) - righteousness; अदूषयन् (adūṣayan) - without polluting; यथा (yathā) - so that; एनम् (enam) - him; अवमन्येरन् (avamanyeran) - may despise; परे (pare) - others; सततम् (satatam) - always; एव (eva) - indeed; हि (hi) - certainly;]
(Not bewildered, with the appearance of being bewildered, he should act righteously, without polluting (dharma), so that others may always indeed despise him.)
One who is not deluded, behaving as if deluded, should practice righteousness without defiling it, so that others may always indeed look down upon him. (14-46-50)
तथावृत्तश्चरेद्धर्मं सतां वर्त्माविदूषयन्। यो ह्येवं वृत्तसम्पन्नः स मुनिः श्रेष्ठ उच्यते ॥१४-४६-५१॥
tathāvṛttaś cared dharmaṁ satāṁ vartmāvidūṣayan। yo hy evaṁ vṛttasampannaḥ sa muniḥ śreṣṭha ucyate॥14-46-51॥
[तथा (tathā) - thus; in that way; वृत्तः (vṛttaḥ) - conduct; behavior; चरेत् (caret) - should practice; should act; धर्मं (dharmaṁ) - dharma; righteousness; सतां (satāṁ) - of the virtuous; of good people; वर्त्म (vartma) - path; way; अविदूषयन् (avidūṣayan) - not polluting; not defiling; यः (yaḥ) - who; हि (hi) - indeed; एवं (evaṁ) - so; thus; वृत्तसम्पन्नः (vṛttasampannaḥ) - endowed with conduct; possessed of good behavior; सः (saḥ) - he; मुनिः (muniḥ) - sage; श्रेष्ठः (śreṣṭhaḥ) - best; foremost; उच्यते (ucyate) - is called; is said;]
(Thus, conducting himself (one) should practice dharma, not polluting the path of the virtuous. He who indeed thus endowed with conduct, he is called the best sage.)
One who thus practices righteousness, maintaining good conduct without tarnishing the path of the virtuous—such a person is called the foremost sage. (14-46-51)
इन्द्रियाणीन्द्रियार्थांश्च महाभूतानि पञ्च च। मनोबुद्धिरथात्मानमव्यक्तं पुरुषं तथा ॥१४-४६-५२॥
indriyāṇīndriyārthāṁś ca mahābhūtāni pañca ca. mano buddhir athātmānam avyaktaṁ puruṣaṁ tathā ॥14-46-52॥
[इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थान् (indriyārthān) - sense-objects; च (ca) - and; महाभूतानि (mahābhūtāni) - great elements; पञ्च (pañca) - five; च (ca) - and; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; अथ (atha) - and then; आत्मानम् (ātmānam) - self; अव्यक्तम् (avyaktam) - unmanifest; पुरुषम् (puruṣam) - person; तथा (tathā) - as well;]
(senses, sense-objects and great elements five and mind intellect and then self unmanifest person as well)
The senses, the sense-objects, the five great elements, the mind, intellect, and then the self, the unmanifest, and the person as well. (14-46-52)
सर्वमेतत्प्रसङ्ख्याय सम्यक्सन्त्यज्य निर्मलः। ततः स्वर्गमवाप्नोति विमुक्तः सर्वबन्धनैः ॥१४-४६-५३॥
sarvam etat prasaṅkhyāya samyak santyajya nirmalaḥ। tataḥ svargam avāpnoti vimuktaḥ sarva-bandhanaiḥ॥14-46-53॥
[सर्वम् (sarvam) - all; एतत् (etat) - this; प्रसङ्ख्याय (prasaṅkhyāya) - having thoroughly considered; सम्यक् (samyak) - well; सन्त्यज्य (santyajya) - having completely abandoned; निर्मलः (nirmalaḥ) - pure; ततः (tataḥ) - then; स्वर्गम् (svargam) - heaven; अवाप्नोति (avāpnoti) - attains; विमुक्तः (vimuktaḥ) - liberated; सर्वबन्धनैः (sarva-bandhanaiḥ) - from all bonds;]
(All this, having thoroughly considered, well having completely abandoned, pure, then heaven attains, liberated from all bonds.)
Having well considered all this and completely abandoned it, becoming pure, one then attains heaven, freed from all bonds. (14-46-53)
एतदेवान्तवेलायां परिसङ्ख्याय तत्त्ववित्। ध्यायेदेकान्तमास्थाय मुच्यतेऽथ निराश्रयः ॥१४-४६-५४॥
etadeva-antavelāyāṃ parisaṅkhyāya tattvavit dhyāyet-ekāntam-āsthāya mucyate'tha nirāśrayaḥ ॥14-46-54॥
[एतदेव (etadeva) - this indeed; अन्तवेलायाम् (antavelāyām) - at the final time; परिसङ्ख्याय (parisaṅkhyāya) - having examined closely; तत्त्ववित् (tattvavit) - the knower of reality; ध्यायेत् (dhyāyet) - should meditate; एकान्तम् (ekāntam) - seclusion; आस्थाय (āsthāya) - having resorted to; मुच्यते (mucyate) - is liberated; अथ (atha) - then; निराश्रयः (nirāśrayaḥ) - being without dependence;]
(This indeed at the final time, having examined closely, the knower of reality should meditate, having resorted to seclusion; is liberated then, being without dependence.)
At the final hour, the knower of reality, thoroughly examining this, should meditate in seclusion; then, being without dependence, he is liberated. (14-46-54)
निर्मुक्तः सर्वसङ्गेभ्यो वायुराकाशगो यथा। क्षीणकोशो निरातङ्कः प्राप्नोति परमं पदम् ॥१४-४६-५५॥
nirmuktaḥ sarvasaṅgebhyo vāyur ākāśago yathā। kṣīṇakośo nirātaṅkaḥ prāpnoti paramaṃ padam ॥14-46-55॥
[निर्मुक्तः (nirmuktaḥ) - freed; सर्वसङ्गेभ्यः (sarvasaṅgebhyaḥ) - from all attachments; वायुः (vāyuḥ) - wind; आकाशगः (ākāśagaḥ) - moving in the sky; यथा (yathā) - just as; क्षीणकोशः (kṣīṇakośaḥ) - with sheath diminished; निरातङ्कः (nirātaṅkaḥ) - without hindrance; प्राप्नोति (prāpnoti) - attains; परमं (paramam) - supreme; पदम् (padam) - state;]
(Freed from all attachments, just as wind moving in the sky, with sheath diminished and without hindrance, attains the supreme state.)
Just as the wind, freed from all attachments and moving in the sky, when its sheaths are dissolved and it is without obstacle, attains the supreme state. (14-46-55)
