The Qualities and Faults of the Embodied

Verse 1 (12.214.1)

प्रवृत्तिलक्षणो धर्मो यथा समुपलभ्यते । तेषां विज्ञाननिष्ठानामन्यत्तत्वं न रोचते ॥

pravṛttilakṣaṇo dharmo yathā samupalabhyate | teṣāṃ vijñānaniṣṭhānāmanyattatvaṃ na rocate

The dharma whose mark is engagement in action is as it is commonly understood; but to those who stand firm in true knowledge, no other principle is pleasing.

Verse 2 (12.214.2)

दुर्लभा वेदविद्वांसो वेदोक्तेषु व्यवस्थिताः । प्रयोजनं महत्त्वात्तु मार्गमिच्छन्ति संस्तुतम् ॥

durlabhā vedavidvāṃso vedokteṣu vyavasthitāḥ | prayojanaṃ mahattvāttu mārgamicchanti saṃstutam

Rare are those learned in the Veda who stand by what the Veda enjoins. For the greatness of the aim, they desire the path that has been praised.

Verse 3 (12.214.3)

वेदस्य न विदुर्भावं ज्ञानमार्गप्रतिष्ठितम् । सद्भिराचरितत्वात्तु वृत्तमेतदगर्हितम् । इयं सा बुद्धिरभ्येत्य यथा याति परां गतिम् ॥

vedasya na vidurbhāvaṃ jñānamārgapratiṣṭhitam | sadbhirācaritatvāttu vṛttametadagarhitam | iyaṃ sā buddhirabhyetya yathā yāti parāṃ gatim

They do not know the meaning of the Veda, which rests on the path of knowledge. But because good people have practised it, this conduct is blameless. This is that understanding, by which, once it is reached, one goes to the highest goal.

Note on the text: Line 1 is not in the critical edition's main text: it is star passage 574, line 01 (12.205.002d*0574_01), printed after 12.205.2; lines 2–3 are CE 12.205.3a, 3c (Wikisource reads अभ्येत्य यथा where the CE has अन्येयं यया). Removed the stray backtick and quote mark Wikisource prints around this interpolated passage.

Verse 4 (12.214.4)

शरीरवानुपादत्ते मोहात्सर्वान्परिग्रहान् । कामक्रोधादिभिर्भावैर्युक्तो राजसतामसैः ॥

śarīravānupādatte mohātsarvānparigrahān | kāmakrodhādibhirbhāvairyukto rājasatāmasaiḥ

An embodied being, through delusion, takes up every possession, joined to states such as desire and anger that belong to rajas and tamas.

Verse 5 (12.214.5)

नाशुद्धमाचरेत्तस्मादभीप्सन्देहयापनम् । कर्मणां विवरं कुर्वन्न लोकानाप्नुयाच्छुभान् ॥

nāśuddhamācarettasmādabhīpsandehayāpanam | karmaṇāṃ vivaraṃ kurvanna lokānāpnuyācchubhān

Therefore, wishing only to keep the body going, one should not act impurely; one who makes a breach in his actions will not reach the happy worlds.

Verse 6 (12.214.6)

लोहयुक्तं तथा हेम विपक्वं न विराजते । तथाऽपक्वकषायाख्यं विज्ञानं न प्रकाशते ॥

lohayuktaṃ tathā hema vipakvaṃ na virājate | tathā'pakvakaṣāyākhyaṃ vijñānaṃ na prakāśate

As gold mixed with alloy does not shine until it is fully refined, so knowledge in which the dross has not been cooked away does not shine.

Verse 7 (12.214.7)

केचिदात्मगुणं प्राप्तास्ते मुक्ताश्चक्रबन्धनात् । इतरे दुःखसन्द्वन्द्वास्तथा दुःखपरायणाः ॥

kecidātmaguṇaṃ prāptāste muktāścakrabandhanāt | itare duḥkhasandvandvāstathā duḥkhaparāyaṇāḥ

Some have attained the quality of the self and are freed from the bonds of the wheel; the others are caught in the clash of pains and given over to sorrow.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 575, lines 01–02 (12.205.006d*0575_01–02), printed after 12.205.6. Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 8 (12.214.8)

शुकाकर्मानुरूपं ते जायमानाः पुनः पुनः । क्रोधलोभमदाविष्टा मूढान्तःकरणाः सदा ॥

śukākarmānurūpaṃ te jāyamānāḥ punaḥ punaḥ | krodhalobhamadāviṣṭā mūḍhāntaḥkaraṇāḥ sadā

Born again and again in keeping with their deeds, possessed by anger, greed and pride, their inner minds are always deluded.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 575, lines 03–04 (12.205.006d*0575_03–04), printed after 12.205.6. Corrected मूढान्तः करणाः → मूढान्तःकरणाः (misprint in Wikisource; stray space inside the compound; CE mūḍhāntaḥkaraṇāḥ).

Verse 9 (12.214.9)

यथा--- संछाया नास्ति नित्यतया परा । गुणानेव तथा चिन्त्या सन्त्येति च विदुर्बुधाः ॥

yathā--- saṃchāyā nāsti nityatayā parā | guṇāneva tathā cintyā santyeti ca vidurbudhāḥ

As — the text is broken here — there is no other shade, for it is ever so; in the same way it is only the qualities that are to be pondered, and the wise know that they exist.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 575, lines 05–06 (12.205.006d*0575_05–06), printed after 12.205.6. The first line is broken in Wikisource (यथा---) and in the CE alike (yathā.......saṃchāyā); the gap is kept as printed and nothing is supplied. Removed the stray quote mark Wikisource prints around this interpolated passage and the doubled daṇḍa inside the verse-end.

Verse 10 (12.214.10)

यश्चाधर्मं चरेल्लोभात्कामक्रोधावनुप्लुवन् । धर्म्यं पन्थानमुत्क्रम्य सानुबन्धो विनश्यति ॥

yaścādharmaṃ carellobhātkāmakrodhāvanupluvan | dharmyaṃ panthānamutkramya sānubandho vinaśyati

He who out of greed practises adharma, giving way to desire and anger, and abandons the path of dharma, is destroyed together with all that is bound to him.

Verse 11 (12.214.11)

अचलं ज्ञानमप्राप्य चलचित्तश्चलानियात् । शब्दादीन्विषयांस्तस्मान्न संरागादुपप्लवेत् । क्रोधो हर्षो विषादश्च जायन्ते हि परस्परात् ॥

acalaṃ jñānamaprāpya calacittaścalāniyāt | śabdādīnviṣayāṃstasmānna saṃrāgādupaplavet | krodho harṣo viṣādaśca jāyante hi parasparāt

Without having reached steady knowledge, the unsteady-minded goes among unsteady things. Therefore one should not run after sound and the other objects of sense out of attachment; for anger, joy and dejection arise from one another.

Note on the text: Line 1 is not in the critical edition's main text: it is star passage 576, line 01 (12.205.007d*0576_01), printed after 12.205.7; lines 2–3 are CE 12.205.8a, 8c (Wikisource reads न संरागादुपप्लवेत् … हर्षो where the CE has असंरागादनुप्लवेत् … हर्षौ). Removed the stray backtick and quote mark Wikisource prints around this interpolated passage.

Verse 12 (12.214.12)

गुणाः कार्याः क्रोधहर्षौ सुखदुःखे प्रियाप्रिये । द्वन्द्वान्यथैवमादीनि विजयेच्चैव सर्ववित् ॥

guṇāḥ kāryāḥ krodhaharṣau sukhaduḥkhe priyāpriye | dvandvānyathaivamādīni vijayeccaiva sarvavit

These are qualities, mere effects: anger and joy, pleasure and pain, the liked and the disliked, and other pairs of this kind; the one who knows all would conquer them.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 577, lines 01–02 (12.205.008d*0577_01–02), printed after 12.205.8. Removed the stray backtick and quote mark Wikisource prints around this interpolated passage and the doubled daṇḍa inside the verse-end.

Verse 13 (12.214.13)

पञ्चभूतात्मके देहे सत्त्वराजसतामसे । कमभिष्टुवते चायं कं वा क्रोशति किं वदन् ॥

pañcabhūtātmake dehe sattvarājasatāmase | kamabhiṣṭuvate cāyaṃ kaṃ vā krośati kiṃ vadan

In a body made of the five elements, composed of sattva, rajas and tamas, whom does one praise, and whom does one revile, and what is there to say?

Note on the text: Corrected सत्त्वराजसताभसे → सत्त्वराजसतामसे (misprint in Wikisource; ताभस is not a word; the CE has sattvarājasatāmase).

Verse 14 (12.214.14)

स्पर्शरूपरसाद्येषु सङ्गं गच्छन्ति बालिशाः । नावगच्छन्ति विज्ञानादात्मानं पार्थिवं गुणम् ॥

sparśarūparasādyeṣu saṅgaṃ gacchanti bāliśāḥ | nāvagacchanti vijñānādātmānaṃ pārthivaṃ guṇam

Fools attach themselves to touch, form, taste and the rest; through discernment they do not grasp that the self they take themselves to be is a quality of earth.

Verse 15 (12.214.15)

मृन्मयं शरणं यद्वन्मृदैव परिलिप्यते । पार्थिवोऽयं तथा देहो मृद्विकारान्न नश्यति ॥

mṛnmayaṃ śaraṇaṃ yadvanmṛdaiva parilipyate | pārthivo'yaṃ tathā deho mṛdvikārānna naśyati

As a house of clay is plastered with clay itself, so this body, made of earth, is kept from perishing by the products of earth.

Verse 16 (12.214.16)

मधु तैलं पयः सर्पिर्मांसानि लवणं गुडः । धान्यानि फलमूलानि मृद्विकाराः सहाम्भसा ॥

madhu tailaṃ payaḥ sarpirmāṃsāni lavaṇaṃ guḍaḥ | dhānyāni phalamūlāni mṛdvikārāḥ sahāmbhasā

Honey, oil, milk, ghee, meats, salt, jaggery, grains, fruits and roots, together with water — these are the products of earth.

Verse 17 (12.214.17)

यद्वत्कान्तारमातिष्ठन्नौत्सुक्यं समनुव्रजेत् । ग्राम्यमाहारमादद्यादस्वाद्वपि हि यापनम् ॥

yadvatkāntāramātiṣṭhannautsukyaṃ samanuvrajet | grāmyamāhāramādadyādasvādvapi hi yāpanam

As a man making his way through a wilderness shows no eagerness, and takes village food, even tasteless, simply to keep going,

Verse 18 (12.214.18)

तद्वत्संसारकान्तारमातिष्ठञ्श्रमतत्परः । यात्रार्थमद्यादाहारं व्याधितो भेषजं यथा ॥

tadvatsaṃsārakāntāramātiṣṭhañśramatatparaḥ | yātrārthamadyādāhāraṃ vyādhito bheṣajaṃ yathā

so one who has entered the wilderness of worldly life should be intent on his task and eat food only for the journey, as a sick man takes medicine.

Verse 19 (12.214.19)

भक्षणे श्वापदैर्मार्गादिति चारं करोति चेत् । एवं संसारमार्गेण यात्रार्थं विषयाणि च ॥

bhakṣaṇe śvāpadairmārgāditi cāraṃ karoti cet | evaṃ saṃsāramārgeṇa yātrārthaṃ viṣayāṇi ca

If a traveller keeps to the road for fear of being devoured by beasts of prey, so, on the road of worldly life, objects of sense are to be taken only for the sake of the journey.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 578, lines 01–02 (12.205.014d*0578_01–02), printed after 12.205.14. Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 20 (12.214.20)

न गच्छेद्भोगविज्ञानादुन्मार्गे पद्यते तदा । तस्माददुःखतो मार्गमास्थितस्तमनुस्मरेत् ॥

na gacchedbhogavijñānādunmārge padyate tadā | tasmādaduḥkhato mārgamāsthitastamanusmaret

If one does not go on with that knowledge of enjoyment, he then slips onto a wrong path. Therefore, having set out on the path that is free of sorrow, let him keep it in mind.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 578, lines 03–04 (12.205.014d*0578_03–04), printed after 12.205.14.

Verse 21 (12.214.21)

नानापर्णफला वृक्षा बहवः सन्ति तत्र हि । भोक्तारो मुनयश्चैव तस्मात्परतरं वनम् ॥

nānāparṇaphalā vṛkṣā bahavaḥ santi tatra hi | bhoktāro munayaścaiva tasmātparataraṃ vanam

Many trees with many kinds of leaves and fruits stand there, and there are enjoyers and there are sages; beyond that lies a still higher forest.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 578, lines 05–06 (12.205.014d*0578_05–06), printed after 12.205.14.

Verse 22 (12.214.22)

अनुमानैस्तथाशास्त्रैर्यशसा विक्रमेण च । सत्यशौचार्जवत्यागैर्वर्चसा विक्रमेण च । क्षान्त्या धृत्या च बुद्ध्या च मनसा तपसैव च ॥

anumānaistathāśāstrairyaśasā vikrameṇa ca | satyaśaucārjavatyāgairvarcasā vikrameṇa ca | kṣāntyā dhṛtyā ca buddhyā ca manasā tapasaiva ca

By reasoning and by the treatises, by fame and by courage; by truth, purity, uprightness and renunciation, by radiance and courage; by patience, steadiness, understanding, mind and austerity —

Note on the text: Line 1 is not in the critical edition's main text: it is star passage 578, line 07 (12.205.014d*0578_07), printed after 12.205.14; lines 2–3 are CE 12.205.15a, 15c (Wikisource reads वर्चसा where the CE has यशसा). Removed the stray quote mark Wikisource prints around this interpolated passage.

Verse 23 (12.214.23)

भावान्सर्वान्यथावृत्तान्संवसेत यथाक्रमम् । शान्तिमिच्छन्नदीनात्मा संयच्छेदिन्द्रियाणि च ॥

bhāvānsarvānyathāvṛttānsaṃvaseta yathākramam | śāntimicchannadīnātmā saṃyacchedindriyāṇi ca

one should live with all the states of being as they actually are, step by step, wishing for peace, with a spirit that is not downcast, and keeping the senses restrained.

Verse 24 (12.214.24)

सत्त्वेन रजसा चैव तमसा चैव मोहिताः । चक्रवत्परिवर्तन्ते ह्यज्ञानाज्जन्तवो भृशम् ॥

sattvena rajasā caiva tamasā caiva mohitāḥ | cakravatparivartante hyajñānājjantavo bhṛśam

Deluded by sattva, by rajas and by tamas, creatures through ignorance turn round and round like a wheel.

Verse 25 (12.214.25)

तस्मात्सम्यक्परीक्षेत दोषानज्ञानसंभवान् । अज्ञानप्रभवं नित्यमहंकारं परित्यजेत् ॥

tasmātsamyakparīkṣeta doṣānajñānasaṃbhavān | ajñānaprabhavaṃ nityamahaṃkāraṃ parityajet

Therefore one should closely examine the faults that are born of ignorance, and give up egoism, which always has ignorance as its source.

Verse 26 (12.214.26)

महाभूतानीन्द्रियाणि गुणाः सत्त्वं रजस्तमः । देहमूलं विजानीहि नैतानि भगवानतः ॥

mahābhūtānīndriyāṇi guṇāḥ sattvaṃ rajastamaḥ | dehamūlaṃ vijānīhi naitāni bhagavānataḥ

The great elements, the senses, and the qualities — sattva, rajas and tamas: know these to have the body as their root; therefore they are not the Lord.

Note on the text: Line 1 is CE 12.205.19a; line 2 is star passage 579, line 01 (12.205.019b*0579_01), printed after it in the CE. Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 27 (12.214.27)

उपायतः प्रवक्ष्यामि तं च मृत्युं दुरासदम् । त्रैलोक्यं सेश्वरं सर्वमहंकारे प्रतिष्ठितम् ॥

upāyataḥ pravakṣyāmi taṃ ca mṛtyuṃ durāsadam | trailokyaṃ seśvaraṃ sarvamahaṃkāre pratiṣṭhitam

I shall tell you the means, and also of that death which is so hard to face. The three worlds, with their lords, all rest on egoism.

Note on the text: Line 1 is star passage 579, line 02 (12.205.019b*0579_02), printed after 12.205.19a; line 2 is CE 12.205.19c.

Verse 28 (12.214.28)

यथेह नियतः कालो दर्शयत्यार्तवान्गुणान् । तद्वद्भूतेष्वहंकारं विद्याद्भूतप्रवर्तकम् ॥

yatheha niyataḥ kālo darśayatyārtavānguṇān | tadvadbhūteṣvahaṃkāraṃ vidyādbhūtapravartakam

As the fixed season shows the qualities proper to each season, so know egoism to be what sets beings in motion among creatures.

Note on the text: Corrected तद्वद्भतेष्वहंकारं → तद्वद्भूतेष्वहंकारं (misprint in Wikisource; भत is not a word; the CE has bhūteṣv).

Verse 29 (12.214.29)

संमोहकं तमो विद्यात्कृष्णमज्ञानसंभवम् । प्रकृतेर्गुणसंजातो महानहंक्रिया ततः ॥

saṃmohakaṃ tamo vidyātkṛṣṇamajñānasaṃbhavam | prakṛterguṇasaṃjāto mahānahaṃkriyā tataḥ

Know tamas, black and born of ignorance, to be what bewilders. From the qualities of Prakriti arises the Great One, and from that, the act of egoism.

Note on the text: Line 1 is CE 12.205.21a; line 2 is star passage 580, line 01 (12.205.021b*0580_01), printed after it in the CE.

Verse 30 (12.214.30)

अहंकारात्पुनः पश्चाद्भूतग्राममुदाहृतम् । अव्यक्तस्य गुणेभ्यस्तु तद्गुणांश्च निबोध तान् ॥

ahaṃkārātpunaḥ paścādbhūtagrāmamudāhṛtam | avyaktasya guṇebhyastu tadguṇāṃśca nibodha tān

Then, from egoism, the host of beings is said to come forth. Learn now the qualities that spring from the qualities of the Unmanifest.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 580, lines 02–03 (12.205.021b*0580_02–03), printed after 12.205.21a.

Verse 31 (12.214.31)

प्रीतिदुःखनिबद्धांश्च समस्तांस्त्रीनथो गुणान् । सत्त्वस्य रजसश्चैव तमसश्च निबोध तान् ॥

prītiduḥkhanibaddhāṃśca samastāṃstrīnatho guṇān | sattvasya rajasaścaiva tamasaśca nibodha tān

Learn all three of the qualities, which bind through pleasure and pain: those of sattva, of rajas and of tamas.

Note on the text: Lines 1–2 are CE 12.205.21c, 21e.

Verse 32 (12.214.32)

प्रसादो हर्षजा प्रीतिरसंदेहो धृतिः स्मृतिः । एतान्सत्त्वगुणान्विद्यादिमान्राजसतामसान् ॥

prasādo harṣajā prītirasaṃdeho dhṛtiḥ smṛtiḥ | etānsattvaguṇānvidyādimānrājasatāmasān

Serenity, delight born of joy, freedom from doubt, steadiness and memory: know these as the qualities of sattva; and know the ones that follow as those of rajas and tamas.

Note on the text: Wikisource reads प्रसादो हर्षजा प्रीतिः where the CE has प्रमोहो हर्षजः प्रीतिः.

Verse 33 (12.214.33)

असन्तोषोऽक्षमाऽधैर्यमतृप्तिर्विषयादिषु । राजसाश्च गुणा ह्येते तत्परं तामसाञ्शृणु ॥

asantoṣo'kṣamā'dhairyamatṛptirviṣayādiṣu | rājasāśca guṇā hyete tatparaṃ tāmasāñśṛṇu

Discontent, impatience, lack of steadiness, insatiability toward the objects of sense and the rest: these are the qualities of rajas. Now hear of tamas, which comes after.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 581, lines 01–02 (12.205.022d*0581_01–02), printed after 12.205.22. Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 34 (12.214.34)

मोहस्तन्द्री तथा दुःखं निद्राऽऽलस्यं प्रमादता । विषादी दीर्घसूत्रश्च तत्तामसमुदाहृतम् ॥

mohastandrī tathā duḥkhaṃ nidrā''lasyaṃ pramādatā | viṣādī dīrghasūtraśca tattāmasamudāhṛtam

Delusion, drowsiness, sorrow, sleep, laziness, carelessness, dejection and procrastination: these are declared to be of tamas.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 581, lines 03–04 (12.205.022d*0581_03–04), printed after 12.205.22. Removed the stray quote mark Wikisource prints around this interpolated passage and the doubled daṇḍa inside the verse-end.

Verse 35 (12.214.35)

कामक्रोधौ प्रमादश्च लोभमोहौ भयं क्लमः । विषादशोकावरतिर्मानदर्पावनार्यता ॥

kāmakrodhau pramādaśca lobhamohau bhayaṃ klamaḥ | viṣādaśokāvaratirmānadarpāvanāryatā

Desire and anger, carelessness, greed and delusion, fear and weariness, dejection and grief, discontent, pride and arrogance, and ignoble conduct —

Verse 36 (12.214.36)

दोषाणामेवमादीनां परीक्ष्य गुरुलाघवम् । विमृशेदात्मसंस्थानमेकैकमनुसंततम् ॥

doṣāṇāmevamādīnāṃ parīkṣya gurulāghavam | vimṛśedātmasaṃsthānamekaikamanusaṃtatam

having weighed the heavier and lighter among such faults, one should reflect, one by one, on the state of the self, with unbroken attention.

Verse 37 (12.214.37)

यस्मिन्प्रतिष्ठितं चेदं यस्मिन्सज्ज्ञाननिर्गतिः । सर्वभूताधिकं नित्यमहंकारं विलोकयेत् ॥

yasminpratiṣṭhitaṃ cedaṃ yasminsajjñānanirgatiḥ | sarvabhūtādhikaṃ nityamahaṃkāraṃ vilokayet

He should look upon egoism, in which all this is established and in which true knowledge has its going-forth, which stands ever above all beings.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 582, lines 01–02 (12.205.024d*0582_01–02), printed after 12.205.24. Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 38 (12.214.38)

विलोकमानः स तदा स्वबुद्ध्या सूक्ष्मया पुनः । तदेव भाति तद्रूपमात्मना यत्सुनिर्मलम् ॥

vilokamānaḥ sa tadā svabuddhyā sūkṣmayā punaḥ | tadeva bhāti tadrūpamātmanā yatsunirmalam

Looking in this way, then, with his own subtle intellect, that very form shines forth, which by the Self is perfectly pure.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 582, lines 03–04 (12.205.024d*0582_03–04), printed after 12.205.24. Removed the stray quote mark Wikisource prints around this interpolated passage and the doubled daṇḍa inside the verse-end.

Verse 39 (12.214.39)

के दोषा मनसा त्यक्ताः के बुद्ध्या शिथिलीकृताः । के पुनः पुनरायान्ति के मोहादचला इव ॥

ke doṣā manasā tyaktāḥ ke buddhyā śithilīkṛtāḥ | ke punaḥ punarāyānti ke mohādacalā iva

Which faults are given up by the mind, which are loosened by the intellect? Which return again and again, and which, through delusion, stay on as if unmoving?

Note on the text: Wikisource reads अचला इव where the CE has अफला इव.

Verse 40 (12.214.40)

केषां बलाबलं बुद्ध्या हेतुभिर्विमृशेद्बुधः । एतन्मे सर्वमाचक्ष्व यथा विद्यामहं विभो । मह्यं शुश्रूषवे विद्वन्वक्ष्येतद्बुद्धिनिश्चितम् ॥

keṣāṃ balābalaṃ buddhyā hetubhirvimṛśedbudhaḥ | etanme sarvamācakṣva yathā vidyāmahaṃ vibho | mahyaṃ śuśrūṣave vidvanvakṣyetadbuddhiniścitam

By what grounds should a wise man judge, with his intellect, the strength and weakness of each of them? Tell me all this, mighty one, so that I may know it. To me, who am eager to listen, tell it, learned sir, as it is settled by the intellect.

Note on the text: Line 1 is CE 12.205.26a; line 2 corresponds to CE 12.205.26c (etat sarvaṃ samācakṣva yathā vidyām ahaṃ prabho; Wikisource reads एतन्मे सर्वमाचक्ष्व); line 3 is star passage 583, line 01 (12.205.026d*0583_01). Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 41 (12.214.41)

शान्तत्वादपरान्ताच्च आरम्भादपि चैकतः । प्रोक्तो ह्यत्र यथा हेतुरेवमाहुर्मनीषिणः ॥

śāntatvādaparāntācca ārambhādapi caikataḥ | prokto hyatra yathā heturevamāhurmanīṣiṇaḥ

The wise say that the reason has been stated here in this way: from calmness and from the final limit, and likewise from the beginning, taken singly.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives it only as star passage 583, lines 02–03 (12.205.026d*0583_02–03), printed after 12.205.26. The page prints it under the Disciple's heading, as the CE does.

Verse 42 (12.214.42)

दोषैर्मूलादवच्छिन्नैर्विशुद्धात्मा विमुच्यते । विनाशयति संभूतमयस्मयमयो यथा । तथाऽकृतात्मा सहजैर्दोषैर्नश्यति राजसैः ॥

doṣairmūlādavacchinnairviśuddhātmā vimucyate | vināśayati saṃbhūtamayasmayamayo yathā | tathā'kṛtātmā sahajairdoṣairnaśyati rājasaiḥ

When faults are cut off at the root, the man of pure self is freed. As iron is consumed by the very thing that has sprung from iron, so the man whose self is not perfected is destroyed by the innate faults of rajas.

Note on the text: Dropped the first line, गुरुरुवाच।' (the speaker heading, printed as its own row on the page with a stray quote mark); it is made the speaker. Lines 1–3 are CE 12.205.27a, 27c, 27e; the CE's star line 584_01 (12.205.027*0584_01, printed before 27a) is not in Wikisource, and star line 585_01 (between 27c and 27e) is placed by Wikisource in the next verse. Corrected तथा कृतात्मा → तथाऽकृतात्मा (misprint in Wikisource; avagraha dropped, which reverses the sense; the CE has tathākṛtātmā, the man whose self is not perfected, as the parallel line 585_01 requires).

Verse 43 (12.214.43)

सहजैरविशुद्धात्मा दोषैर्नश्यति तामसैः । राजसं तामसं चैव शुद्धात्मा कालसंभवम् ॥

sahajairaviśuddhātmā doṣairnaśyati tāmasaiḥ | rājasaṃ tāmasaṃ caiva śuddhātmā kālasaṃbhavam

The man of impure self is destroyed by the innate faults of tamas. The pure-souled one — what is rajasic and tamasic, which is born of time —

Note on the text: Line 1 is not in the critical edition's main text: it is star passage 585, line 01 (12.205.027d*0585_01), printed after 12.205.27c; line 2 is CE 12.205.28a (Wikisource reads कालसंभवम् where the CE has अकर्मसंभवम्). Removed the stray backtick and quote mark Wikisource prints around this interpolated passage.

Verse 44 (12.214.44)

शमयेत्सत्त्वमास्थाय बुद्ध्या केवलया द्विजः । त्यजेच्च मनसा चेतः शुद्धात्मा बुद्धिमास्थितः ॥

śamayetsattvamāsthāya buddhyā kevalayā dvijaḥ | tyajecca manasā cetaḥ śuddhātmā buddhimāsthitaḥ

should quiet it by taking refuge in sattva, by pure intellect alone, O twice-born; and with his mind he should let go of the thinking mind, pure of self and resting in the intellect.

Note on the text: Not in the critical edition's main text (found in the vulgate recension); the CE gives line 1 only as star passage 586, line 01 (12.205.028b*0586_01) and line 2 only as star passage 587, line 01 (12.205.028b*0587_01), both printed after 12.205.28b. Removed the stray backtick and quote mark Wikisource prints around this interpolated passage.

Verse 45 (12.214.45)

तत्सर्वं देहिनां बीजं सत्त्वमात्मवतः समम् । तस्मादात्मवता वर्ज्यं रजश्च तम एव च ॥

tatsarvaṃ dehināṃ bījaṃ sattvamātmavataḥ samam | tasmādātmavatā varjyaṃ rajaśca tama eva ca

All that is the seed of embodied beings; for the man who has mastered himself, sattva is equal to it. Therefore rajas and tamas are to be avoided by one who has mastered himself.

Note on the text: Lines 1–2 are CE 12.205.28c and 29a (Wikisource reads सत्त्वमात्मवतः where the CE has सर्वमात्मवतः).

Verse 46 (12.214.46)

रजस्तमोभ्यां निर्मुक्तं सत्त्वं निर्मलतामियात् । आहारान्वर्जयेन्नित्यं राजसांस्तामसानपि ॥

rajastamobhyāṃ nirmuktaṃ sattvaṃ nirmalatāmiyāt | āhārānvarjayennityaṃ rājasāṃstāmasānapi

Freed from rajas and tamas, sattva can become pure. One should always avoid foods that are rajasic or tamasic;

Note on the text: Line 1 is CE 12.205.29c; line 2 is star passage 588, line 01 (12.205.029d*0588_01), printed after 12.205.29c. Removed the stray backtick Wikisource prints around this interpolated passage.

Verse 47 (12.214.47)

ते ब्रह्म पुनरायान्ति न मोहादचला इव । अथवा मन्त्रवद्ब्रूयुर्मांसादीनां यजुष्कृतम् ॥

te brahma punarāyānti na mohādacalā iva | athavā mantravadbrūyurmāṃsādīnāṃ yajuṣkṛtam

those who do so come back to Brahman, not like the fixed ones in delusion. Or else they might say, in the manner of a mantra, that meat and the like have been prepared by the Yajus formulas.

Note on the text: Line 1 is not in the critical edition's main text: it is star passage 589, line 01 (12.205.029d*0589_01), printed after 12.205.29; line 2 is CE 12.205.30a (Wikisource reads मांसादीनाम् where the CE has मांसादानाम्). Removed the stray quote mark Wikisource prints around this interpolated passage.

Verse 48 (12.214.48)

स वै हेतुरनादाने शुद्धधर्मानुपालने । रजसा कामयुक्तानि कार्याण्यपि समाप्नुते ॥

sa vai heturanādāne śuddhadharmānupālane | rajasā kāmayuktāni kāryāṇyapi samāpnute

That same thing is the reason for not taking such food, in keeping pure dharma. Through rajas he comes to undertake acts joined with desire,

Note on the text: Lines 1–2 are CE 12.205.30c and 31a (Wikisource reads कामयुक्तानि … समाप्नुते where the CE has धर्मयुक्तानि … समाप्नुयात्).

Verse 49 (12.214.49)

अर्थयुक्तानि चात्यर्थं कामान्सर्वांश्च सेवते । तमसा लोभयुक्तानि क्रोधजानि च सेवते । हिंसाविहाराभिरतस्तन्द्रीनिद्रासमन्वितः ॥

arthayuktāni cātyarthaṃ kāmānsarvāṃśca sevate | tamasā lobhayuktāni krodhajāni ca sevate | hiṃsāvihārābhiratastandrīnidrāsamanvitaḥ

he pursues excessively the things bound up with wealth, and serves every desire. Through tamas he pursues things joined with greed and born of anger, delighting in violence and sport, given to drowsiness and sleep.

Note on the text: Lines 1–3 are CE 12.205.31c, 32a, 32c.

Verse 50 (12.214.50)

सत्वस्थः सात्विकान्भावाञ्शुद्धान्पश्यति संश्रितः । स देही विमलः श्रीमाञ्श्रद्धाविद्यासमन्वितः ॥

satvasthaḥ sātvikānbhāvāñśuddhānpaśyati saṃśritaḥ | sa dehī vimalaḥ śrīmāñśraddhāvidyāsamanvitaḥ

Established in sattva, he sees pure states of sattva, resting in them. That embodied one is spotless and radiant, endowed with faith and knowledge.