smṛti-kavāṭena pidhāyendriya-saṃvaram /
so using the floodgate of awareness
to close a dam on the power of the senses,
bhava mātrā-jño dhyānāyānāmayāya ca // 14.1 //
the measure, in eating food, that conduces to meditation and to
nigṛṇhāti glāni-nidre prayacchati /
it depresses in-breath and out-breath, and brings tiredness and
hy-atyartham-āhāro vihanti ca parākramam // 14.2 //
food is taken in excess; it also destroys enterprise.
cātyartham-āhāraḥ kṛto 'narthāya kalpate /
just as eating too much conduces to a dearth of value,
na sāmarthyāya kalpate // 14.3 //
eating too little makes for a lack of efficacy.
dyutim-utsāhaṃ prayogaṃ balam-eva ca /
its substance, lustre, and stamina; of its usefulness and its very
kṛtam-atyalpaṃ śarīrasyāpakarṣati // 14.4 //
meagre diet deprives the body.
bhāreṇa namate laghunonnamate tulā /
as a weighing scale bends down with a heavy weight, bends upwards
with a light one,
tiṣṭhati yuktena bhojyeneyaṃ tathā tanuḥ // 14.5 //
stays in balance with the right one, so does this body according to
intake of food.
food is to be eaten, each reflecting on his own energy,
na cātyalpaṃ meyaṃ māna-vaśād-api // 14.6 //
none apportioning himself too much or too little under the influence
hi kāyāgnir-guruṇānnena śāmyati /
the fire of the body is damped down when it is burdened by a heavy
load of food,
ivālpo 'gniḥ sahasā mahatendhasā // 14.7 //
a small blaze suddenly covered with a big heap of firewood.
saṃhāro nāhārasya praśasyate /
fasting, also, is not recommended;
hi nirvāti nirindhana ivānalaḥ // 14.8 //
one who does not eat is extinguished like a fire without fuel.
vināhārāt sarva-prāṇabhṛtāṃ sthitiḥ /
without food there is none that survives among those that bear
duṣyati nāhāro vikalpo 'tra tu vāryate // 14.9 //
eating food is not a sin; but being choosy, in this area, is
hy-eka-viṣaye 'nyatra sajyante prāṇinas-tathā /
on no other single object are sentient beings so stuck
yathāhāre boddhavyaṃ tatra kāraṇam // 14.10 //
on the heedless eating of food. To the reason for this one must be
yathā dhatte vraṇasyālepanaṃ vraṇī /
as one who is wounded, for the purpose of healing, puts ointment on a
sevyo mumukṣuṇā // 14.11 //
does one who wills freedom, for the purpose of staving off hunger,
ca rathākṣo 'bhyajyate yathā /
as, in order to ready it for bearing a burden, one greases a wagon's
prāṇa-yātrārthaṃ tadvad vidvān-niṣevate // 14.12 //
in order to journey through life, does the wise man utilize food.
ca kāntārasya yathādhvagau /
just as two travellers in order to cross a wasteland
khādetāṃ dampatī bhṛśa-duḥkhitau // 14.13 //
feed upon the flesh of a child, though grievously pained to do so, as
its mother and father,
bhojanaṃ pratisaṃkhyayā /
food should be eaten, consciously,
bhūṣārthaṃ na vapuṣe na madāya na dṛptaye // 14.14 //
for display, nor for appearance; neither to stimulate intemperance, nor to
śarīrasya bhojanaṃ hi vidhīyate /
is provided for the upkeep of the body
pipatiṣor-durbalasyeva veśmanaḥ // 14.15 //
if to prop, before it falls, a dilapidated house.
yatnād yathā kaś-cid badhnīyād dhārayed-api /
as somebody might take pains to build and then carry a raft,
tat-snehena yāvat-tu mahaughasyottitīrṣayā // 14.16 //
because he is so fond of it but because he means to cross a great
kāyaṃ dhārayanti parīkṣakāḥ /
too, by various means, do men of insight sustain the body,
tat-snehena yāvat-tu duḥkhaughasya titīrṣayā // 14.17 //
because they are so fond of it but because they mean to cross a flood
pīḍyamānena dīyate śatrave yathā /
as a king under siege yields, in sorrow, to a rival king,
bhaktyā nāpi tarṣeṇa kevalaṃ prāṇa-guptaye // 14.18 //
out of devotion, nor through thirsting, but solely to safeguard life,
śarīrāya prayacchati /
the devotee of practice tenders food to his body
kṣud-vighātārthaṃ na rāgeṇa na bhaktaye // 14.19 //
to stave off hunger, neither with passion nor as devotion.
caiva pariṇāmyātmavān-ahaḥ /
passed the day self-possessed, through maintenance of the mind,
nidrāṃ yogena niśām-apy-atināmayeḥ // 14.20 //
may be able, shaking off sleep, to spend the night-time too in a
state of practice.
yat-saṃjñinaś-caiva nidrā prādur-bhavet-tava /
even when you are conscious sleep might be holding out in your heart,
saṃjñāṃ tadā manasi mā kṛthāḥ // 14.21 //
properly revealing itself is nothing to be sure about.
constancy, inner strength and courage
manasi kāryas-te bādhyamānena nidrayā // 14.22 //
the elements always to bear in mind while you are being oppressed by
viśadaṃ te dharmā ye pariśrutāḥ /
clearly those dharma-teachings that you have learnt;
saṃcintyāḥ svayam-eva ca // 14.23 //
others in their direction, and think them out for yourself.
vilokyāḥ sarvato diśaḥ /
the face with water, look around in all directions,
dṛṣṭiś-ca tārāsu jijāgariṣuṇā sadā // 14.24 //
glance at the stars, wanting always to be awake.
the means of inner senses that are not impetuous but in a state of
manasā caṃkramyasvāsva vā niśi // 14.25 //
the means of a mind that is not scattered, walk up and down at night
or else sit.
prītau ca śoke ca nidrayā nābhibhūyate /
fear, in joy and in grief, one does not succumb to sleep;
sevitavyam-idaṃ trayam // 14.26 //
against the onslaughts of sleep resort to these three:
prītiṃ dharma-parigrahāt /
fear from death's approach, joy from grasping a teaching of dharma,
// 14.27 //
from the boundless suffering inherent in a birth, feel the grief.
kramaḥ saumya kāryo jāgaraṇaṃ prati /
a step may need to be taken, my friend, in the direction of being
hi śayanād-āyuḥ kaḥ prājñaḥ kartum-arhati // 14.28 //
what wise man, out of sleep, makes a wasted life?
vyālān gṛha-gatān-iva /
neglect the reptilian faults, as if ignoring snakes in the house,
prājñasya na svaptuṃ nistitīrṣor-mahad bhayam // 14.29 //
thus to slumber on, does not befit a man of wisdom who wishes to
overcome the great terror.
jīvaloke hi mṛtyu-vyādhi-jarāgnibhiḥ /
while the world of the living burns with the fires of death, disease
śayīta nirudvegaḥ pradīpta iva veśmani // 14.30 //
could lie down insensibly, any more than in a burning house?
iti jñātvā nidrāṃ nāveṣṭum-arhasi /
knowing it to be darkness, you should not let sleep enshroud you
doṣeṣu sa-śastreṣv-iva śatruṣu // 14.31 //
the faults remain unquieted, like sword-wielding enemies.
yāmaṃ tri-yāmāyāḥ prayogeṇātināmya tu /
having spent the first of the three night-watches actively engaged in
śayyā śarīrasya viśrāmārthaṃ sva-tantriṇā // 14.32 //
should, as one who is pulling his own strings,
go to bed to rest the body.
tu pārśvena sthitayāloka-saṃjñayā /
your right side, then, remaining conscious of light,
hṛdaye kṛtvā śayīthāḥ śānta-mānasaḥ // 14.33 //
in your heart of wakefulness, you might with peace of mind fall
tṛtīye cotthāya carann-āsīna eva vā /
by getting up in the third watch and going into movement, or indeed
yogaṃ manaḥ-śuddhau kurvīthā niyatendriyaḥ // 14.34 //
might renew your practice, with mind refreshed, and power of the
so, upon acts like sitting, moving, standing, looking, and speaking
kriyāḥ sarvāḥ smṛtim-ādhātum-arhasi // 14.35 //
fully aware of every action -- you should bring mindfulness to bear.
iva dvāri yasya praṇihitā smṛtiḥ /
a man, like a gatekeeper at his gate, is cocooned in vigilance,
na taṃ doṣāḥ puraṃ guptam-ivārayaḥ // 14.36 //
faults do not venture to attack him, any more than enemies would
attack a guarded city.
tasyotpadyate kleśo yasya kāya-gatā smṛtiḥ /
affliction arises in him for whom awareness pervades the body --
sarvāsv-avasthāsu bālaṃ dhātrīva rakṣati // 14.37 //
the mind in all situations, as a nurse protects a child.
sa tu doṣāṇāṃ yo hīnaḥ smṛti-varmaṇā /
he is a target for the faults who lacks the armour of mindfulness:
pratiśatrūṇāṃ vihīna iva varmaṇā // 14.38 //
for enemies is he who stands in battle with no suit of armour.
tan-mano jñeyaṃ yat-smṛtir-nābhirakṣati /
to be vulnerable that mind which vigilance does not guard --
dṛṣṭi-rahito viṣayeṣu carann-iva // 14.39 //
a blind man without a guide groping after objects.
prasaktāś-ca svārthebhyaś-ca parāṅmukhā /
men attach to meaningless aims and turn away from their proper aims,
sati nodvignāḥ smṛti-nāśo 'tra kāraṇam // 14.40 //
to shudder at the danger, loss of mindfulness is the cause.
guṇāḥ sarve ye ca śīlādayaḥ sthitāḥ /
when each virtue, beginning with integrity, is standing on its own
iva gā gopaḥ smṛtis-tān-anugacchati // 14.41 //
goes after those virtues like a herdsman rounding up his scattered
tasya yasya viprasṛtā smṛtiḥ /
deathless nectar is lost to him whose awareness dissipates;
tasya yasya kāya-gatā smṛtiḥ // 14.42 //
nectar exists in the hands of him for whom awareness pervades the
nyāyaḥ kutas-tasya smṛtir-yasya na vidyate /
is the noble principle of a man who lacks awareness?
nāsti ca nyāyaḥ pranaṣṭas-tasya sat-pathaḥ // 14.43 //
for whom no noble principle exists, to him a true path has been lost.
yasya sanmārgo naṣṭaṃ tasyāmṛtaṃ padam /
who has lost the right track has lost the deathless step.
yasya sa duḥkhān-na vimucyate // 14.44 //
lost that nectar of deathlessness, he is not exempt from suffering.
caro 'smīti sthito 'smīti ca dhiṣṭhitaḥ /
walking with the awareness that "I am walking" and standing
with the awareness that "I am standing" --
kāleṣu smṛtim-ādhātum-arhasi // 14.45 //
as these, you should bring mindfulness to bear.
vijanaṃ viśabdaṃ śayyāsanaṃ saumya tathā bhajasva /
this manner, my friend, repair to a place suited for practice, free
of people and free of noise, a place for lying down and sitting;
kṛtvā hi vivekam-ādau sukho 'dhigantuṃ manaso vivekaḥ //
by first achieving solitude of the body it is easy to obtain solitude
of the mind.
sa-rāgo yo na pracāraṃ bhajate viviktam /
man of redness, the tranquillity of his mind unrealized, who does not
take to a playground of solitude,
bahu-kaṇṭakāyām // 14.47 //
injured as though, unable to regain a track, he is walking on very
parīkṣakeṇa sthitena citre viṣaya-pracāre /
a seeker who fails to see reality but stands in the tawdry playground
niṣeddhuṃ na sukhena śakyaṃ kṛṣṭādako gaur-iva
sasya-madhyāt // 14.48 //
is no easier to rein in the mind than to drive a foraging bull away
yathānilena praśāntim-āgacchati citra-bhānuḥ /
just as a bright fire dies down when not fanned by the wind,
yatnena tathā vivikteṣv-aghaṭṭitaṃ śāntim-upaiti cetaḥ
// 14.49 //
too, in solitary places, does an unstirred mind easily come to quiet.
yat-tad vasanam-api yat-tat-parihito
who eats anything at any place, and wears any clothes,
kva-cana vijane yo 'bhiramate /
dwells in enjoyment of his own being and loves to be anywhere without
sa jñeyaḥ śama-sukha-rasa-jñaḥ kṛta-matiḥ
is to be known as a success, a knower of the taste of peace and ease,
whose mind is made up --
saṃsargaṃ pariharati yaḥ kaṇṭakam-iva // 14.50 //
avoids involvement with others like a thorn.
dvandvārāme jagati viṣaya-vyagra-hṛdaye
in a world that delights in duality and is at heart distracted by
nirdvando viharati kṛtī śānta-hṛdayaḥ /
roves in solitude, free of duality, a man of action, his heart at
he drinks the essence of wisdom as if it were the deathless nectar
and his heart is filled.
saṃsaktaṃ viṣaya-kṛpaṇaṃ śocati jagat // 14.51 //
he sorrows for the clinging, object-needy world.
yadi satatam-eko 'bhiramate
he constantly abides as a unity, in an empty abode,
kleśotpādaiḥ saha na ramate śatrubhir-iva /
he is no fonder of arisings of affliction than he is of enemies,
yadi ca pibati prīti-salilaṃ
if, going rejoicing in the self, he drinks the water of joy,
bhuṅkte śreṣṭhaṃ tridaśa-pati-rājyād-api sukham // 14.52
greater than dominion over thirty gods
is the happiness he enjoys.
mahākāvya ādi-prasthāno nāma caturdaśaḥ sargaḥ//14//
14th canto of the epic poem Handsome Nanda, titled "Stepping