मनुरुवाच दुःखोपघाते शारीरे मानसे चाप्युपस्थिते। यस्मिन् न शक्यते कर्तुं यत्नस्तं नानुचिन्तयेत्॥
When physical and mental sorrow, appear one cannot practise Yoga. Therefore, one should not brood over such sorrow.
भैषज्यमेतद् दुःखस्य यदेतन्नानुचिन्तयेत्। चिन्त्यमानं हि चाभ्येति भूयश्चापि प्रवर्तते॥
The inedicine for sorrow is abstention from brooding over it. When sorrow is brooded over, it becomes multiplicd.
प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः। एतद् विज्ञानसामर्थ्यं न बालैः समतामियात्॥
One should remove mental sorrow by wisdom, and physical sorrow should be cured by medicines. Wisdom teaches this. One should not, while under sorrow, act like a child.
अनित्यं यौवनं रूपं जीवितं द्रव्यसंचयः। आरोग्यं प्रियसंवासो गृध्येत् तत्र न पण्डितः॥
A wise man should never hanker after youth, beauty, longevity, accumulation of riches, health, and the companionship of those that are dear, all of which are transitory.
न जानपदिकं दुःखमेकः शोचितुमर्हति। अशोचन् प्रतिकुर्वीत यदि पश्येदुपक्रमम्॥
One should not only grieve for a sorrow that affects a whole community. Without grieving, should, if he finds opportunity, seek to use a remedy.
सुखाद् बहुतरं दुःखं जीविते नास्ति संशयः। स्निग्धस्य चेन्द्रियार्थेषु मोहान्मरणमप्रियम्।।६
Forsooth, sorrow is much greater than happiness in life. Death which is disagreeable comes for his stupefaction to one who is content with the object of the senses. one an
परित्यजति यो दुःखं सुखं वाप्युभयं नरः। अभ्येति ब्रह्म सोऽत्यन्तं न ते शोचन्ति पण्डिताः॥
That man who avoids both sorrow and happiness attain to Brahma. Such wise persons have never to grieve.
दुःखमर्था हि युज्यन्ते पालनेन च ते सुखम्। दुःखेन चाधिगम्यन्ते नाशमेषां न चिन्तयेत्॥
Worldly belongings beget sorrow. In protecting them one can enjoy no happiness. They are again acquired with misery. One should not, therefore, mind their loss.
ज्ञानं ज्ञेयाभिनिवृत्तं विद्धि ज्ञानगुणं मनः। प्रज्ञाकरणसंयुक्तं ततो बुद्धिः प्रवर्तते॥
Pure Knowledge, exists in the various objects of knowledge. Know that mind is only an attribute of Knowledge. When the mind is united with the faculties of knowledge, then the understanding sets in.
यदा कर्मगुणैर्हीना बुद्धिर्मनसि वर्तते। तदा प्रज्ञायते ब्रह्म ध्यानयोगसमाधिना॥
When freed from the attributes of action, the understanding is directed towards the mind; then does it succeed in knowing Brahma by meditation or Yoga ending in complete absorption (Samadhi).
सेयं गुणवती बुद्धिर्गुणेष्वेवाभिवर्तते। अपरादभिनिःसृत्य गिरेः शृङ्गादिवोदकम्॥
The Understanding, originating from Ignorance, and endued with the senses and attributes, runs towards external objects, like a river originating from a mountain summit and flowing towards other quarters.
यदा निर्गुणमानोति ध्यानं मनसि पूर्वजम्। तदा प्रज्ञायते ब्रह्म निकषं निकषे यथा॥
When the understanding, with-drawn into the mind, succeeds in absorbing itself into contemplation that is shorn of attributes, it acquires a knowledge of Brahma like the touch of gold on a touch-stone.
मनस्त्वपहृतं पूर्वमिन्द्रियार्थनिदर्शकम्। न समक्षगुणापेक्षि निर्गुणस्य निदर्शकम्॥
The mind apprehends the objects of the senses. It must first be extinguished. Depend upon the attributes of objects that are before it, the mind can never show that which is without attributes.
सर्वाण्येतानि संवार्य द्वाराणि मनसि स्थितः। मनस्येकाग्रतां कृत्वा तत्परं प्रतिपद्यते॥
Closing all the doors formed by the senses the Understanding should be with-drawn into the mind. In this condition when absorbed in contemplation, it acquires the knowledge of Brahma.
यथा महान्ति भूतानि निवर्तन्ते गुणक्षये। तथेन्द्रियाण्युपादाय बुद्धिर्मनसि वर्तते॥
As upon the destruction of the attributes by which they are known, the fivefold great creatures are contracted into their subtile forms, so the Understanding may dwell in the mind alone, with the senses all withdrawn from their objects.
यदा मनसि सा बुद्धिवर्ततेऽन्तरचारिणी। व्यवसायगुणोपेता तदा सम्पद्यते मनः॥
When the Understanding, though endued with the quality of certainty, lives in the mind, busied with the internal, even then it is nothing but the mind.
गुणवद्भिर्गुणोपेतं यदा ध्यानगुणं मनः। सदा सर्वान् गुणान् हित्वा निर्गुणं प्रतिपद्यते॥
When the mind of consciousness, which attains to perfection through contemplation, succeeds in identifying qualities with their possessors, then can it cast off all attributes and attain to Brahma which is without qualities.
अव्यक्तस्येह विज्ञाने नास्ति तुल्यं निदर्शनम्। यत्र नास्ति पदन्यासः कस्तं विषयमाप्नुयात्॥
There is no indication that which can give a knowledge of the Unseen. That which cannot be described in language, cannot be acquired by anyone.
तपसा चानुमानेन गुणैर्जात्या श्रुतेन च। निनीषेत् परमं ब्रह्म विशुद्धनान्तरात्मना॥
With purified soul, one should try to approach the Supreme Brahma, through the help afforded by penances, by inferences, by self-control, by the practices and observances sanctioned for one's own order, and by the Vedas.
गुणहीनो हि तं माग बहिः समनुवर्तते। गुणाभावात् प्रकृत्या वा निस्तयं ज्ञेयसम्मितम्॥
Persons of clear vision seek him in even external forms by freeing themselves from qualities. The Supreme, which is called by the name of what should be known, on account of the absence of all qualities, or of its own nature, can never be apprehended by argument.
नैर्गुण्याद् ब्रह्म चाप्नोति सगुणत्वानिवर्तते। गुणप्रचारिणी बुद्धि ताशन इवेन्धने॥
When the Understanding becomes freed from qualities, then only can it attain to Brahma. When it is endued with qualities, it falls back from the Supreme. Indeed, such is the nature of the understanding that it rushes towards qualities and moves among them like fire among fuel.
यथा पञ्च विमुक्तानि इन्द्रियाणि स्वकर्मभिः। तथा हि परमं ब्रह्म विमुक्तं प्रकृतेः परम्॥
As in the state of deep and dreamless sleep the five senses exist freed from their respective works, similarly the Supreme Brahma exists high above Prakriti, freed from all its qualities.
एवं प्रकृतितः सर्वे प्रवर्तन्ते शरीरिणः। निवर्तन्ते निवृत्तौ च स्वर्गं चैवोपयान्ति च॥
Embodied creatures perform various actions on account of attributes. When they abstain therefrom, they acquire liberation. Some again go to heaven.
पुरुषः प्रकृतिर्बुद्धिविषयाश्चेन्द्रियाणि च। अहंकारोऽभिमानश्च समूहो भूतसंज्ञकः॥
The living creature, primordial nature, the understanding, the objects of the senses, the senses, consciousness, consciousness of Ego, are called creatures.
एतस्याद्या प्रवृत्तिस्तु प्रधानात् सम्प्रवर्तते। द्वितीया मिथुनव्यक्तिमविशेषान्नियच्छति॥
The original creation of all these proceeded from the Supreme. Their second creation is due to the union of couples or pairs and is confined to all things except the principal five, and is governed by law for which the same species produce the same species.
धर्मादुत्कृष्यते श्रेयस्तथाश्रेयोऽप्यधर्मतः। रागवान् प्रकृति ह्येति विरक्तो ज्ञानवान् भवेत्॥
From righteousness creatures obtain a great end, and from sinfulness they earn a low end. He who is not freed from attachments, goes through rebirth; while he who is freed therefrom, attains to Knowledge (or Brahma).