tatra vivikte tu baddhvā paryaṅkam-uttamam /
whatever place of solitude you are, cross the legs in the supreme
kāyaṃ samādhāya smṛtyābhimukhayānvitaḥ // 15.1 //
align the body so that it tends straight upward; thus attended by
reflective awareness that is directed
vā lalāṭe vā bhruvor-antara eva vā /
the tip of the nose or towards the forehead, or in between the
cittam-ālambana-parāyaṇam // 15.2 //
the inconstant mind be fully engaged with the fundamental.
kāma-vitarkas-tvāṃ dharṣayen-mānaso jvaraḥ /
some desirous idea, a fever of the mind, should venture to offend
nādhivāsyaḥ sa vastre reṇur-ivāgataḥ // 15.3 //
no scent of it but shake it off as if pollen had landed on your robe.
pratisaṃkhyānāt kāmān-utsṛṣṭavān-asi /
if, as a result of calm consideration, you have let go of desires,
prakāśena pratipakṣeṇa tāñ-jahi // 15.4 //
must, as if shining light into darkness, abolish them by means of
channo 'gnir-iva bhasmanā /
lies behind those desires sleeps on, like a fire covered with ashes;
te bhāvanayā saumya praśāmyo 'gnir-ivāmbunā // 15.5 //
are to extinguish it, my friend, by the means of mental developing,
as if using water to put out a fire.
hi tasmāt pravartante bhūyo bījād-ivāṅkurāḥ /
from that source they re-emerge, like shoots from a seed.
nāśena te na syur-bīja-nāśād-ivāṅkurāḥ // 15.6 //
its absence they would be no more -- like shoots in the absence of a
kāmebhyo dṛṣṭvā duḥkhāni kāminām /
how acquisition and other troubles stem from the desires of men of
mitra-saṃjñān-arīn-iva // 15.7 //
on that basis cut off at their root those desires, which are akin to
enemies calling themselves friends.
moṣa-dharmāṇo riktā vyasana-hetavaḥ /
desires; desires which bring privation; flighty desires, which are
the causes of wagging to and fro;
kāmā barhyā hy-āśī-viṣā iva // 15.8 //
common desires, are to be dealt with like poisonous snakes --
mṛgyamāṇā duḥkhāya rakṣyamāṇā na śāntaye /
chasing of which leads to trouble, the keeping of which does not
conduce to peace,
śokāya mahate prāptāśca na vitṛptaye // 15.9 //
the losing of which makes for great anguish. Securing them does not
vitta-prakarṣeṇa svargāvāptyā kṛtārthatām /
through extra-ordinary wealth; success through the gaining of
sukhotpattiṃ yaḥ paśyati sa naśyati // 15.10 //
happiness born from desires: he who sees these things comes to
no heed to the changeable, unformed, insubstantial and ungrounded
kāmān-na tān-smartum-ihārhasi // 15.11 //
are presumed to bring happiness; being here and now, you need pay no
heed to those desires.
vā vihiṃsā vā kṣobhayed yadi te manaḥ /
hatred or cruelty should stir up your mind,
tad-vipakṣeṇa maṇinevākulaṃ jalam // 15.12 //
it be charmed by their opposite, as turbid water is by a jewel.
maitrī kāruṇyam-eva ca /
their opposite to be kindness and compassion;
hi tayor-nityaṃ prakāśa-tamasor-iva // 15.13 //
this opposition is forever like brightness and darkness.
yasya dauḥśīlyaṃ vyāpādaś-ca pravartate /
in whom wrongdoing has been given up and yet hatred carries on,
pāṃsubhir-ātmānaṃ su-snāta iva vāraṇaḥ // 15.14 //
himself with dust like an elephant after a good bath.
hi martyebhyo vyādhi-mṛtyu-jarādibhiḥ /
mortal beings who are pained by sickness, dying, aging, and the rest,
ko duḥkham-aparaṃ sa-ghṛṇo dhātum-arhati // 15.15 //
noble person with human warmth would lay the utmost pain?
ceha manasā bādhyate vā paro na vā /
a tainted mind here and now may or may not trouble the other;
dahyate tāvat svaṃ mano duṣṭa-cetasaḥ // 15.16 //
instantly burned up in this moment is the mind of the man of tainted
sarveṣu bhūteṣu maitrīṃ kāruṇyameva ca /
towards all beings, it is kindness and compassion,
vyāpādaṃ vihiṃsāṃ vā vikalpayitum-arhasi // 15.17 //
hatred or cruelty, that you should opt for.
prasaktaṃ hi vitarkayati mānavaḥ /
whatever a human being continually thinks,
tenāsya natir-bhavati cetasaḥ // 15.18 //
that direction, through habit, the mind of this person veers.
tyaktvā kuśalaṃ dhyātum-arhasi /
disregarding what is not helpful focus on what is helpful,
syād-iha cārthāya paramārthasya cāptaye // 15.19 //
might be valuable for you here and now and might be for the reaching
of ultimate value.
hy-akuśalā vitarkāḥ saṃbhṛtā hṛdi /
unhelpful thoughts carried in the heart densely grow,
parasya ca // 15.20 //
in equal measure nothing of value for the self and for the other.
vighna-karaṇād bhavanty-ātma-vipattaye /
they make obstacles on the better path, they lead to the falling
apart of the self;
para-bhakti-vipattaye // 15.21 //
because they undermine the worthy condition, they lead to the falling
apart of the other's trust.
during activities of the mind, you should certainly practise too.
tv-evākuśalaṃ saumya vitarkayitum-arhasi // 15.22 //
above all, my friend, nothing unhelpful should you think.
tri-kāmopabhogāya cintā manasi vartate /
anxious thought of enjoying the three desires
which churns in the mind
ca taṃ guṇam-āpnoti bandhanāya ca kalpate // 15.23 //
not meet with merit, but produces bondage.
parikleśāya cātmanaḥ /
to cause offence to living beings and torment for oneself,
vrajati kāluṣyaṃ narakāya ca vartate // 15.24 //
thinking becomes delusion and leads to hell.
vitarkair-akuśalair-nātmānaṃ hantum-arhasi /
unhelpful thoughts, therefore, you should not mar your self
ratna-vikṛtaṃ mṛdd-hato gāṃ khanann-iva // 15.25 //
Which is a good sword and bejewelled -- as if you were digging the
earth and getting spattered with mud.
yathā jātyaṃ dahed-aguru kāṣṭhavat /
as an ignoramus might burn as firewood the best aloes,
manuṣyatvam-upahanyād-idaṃ tathā // 15.26 //
wrong-headedly, would one waste this state of being human.
ratnaṃ yathā loṣṭaṃ ratna-dvīpāc-ca saṃharet /
just as he might leave the jewel and carry away from the jewel-island
naiḥśreyasaṃ dharmaṃ cintayed-aśubhaṃ tathā // 15.27 //
would one leave the dharma that leads to happiness and think evil.
yathā gatvā viṣaṃ bhuñjīta nauṣadham /
as he might go to the Himālayas and eat not herbs but poison,
tathā prāpya pāpaṃ seveta no śubham // 15.28 //
would one arrive at being a human being and do not good but harm.
buddhvā pratipakṣeṇa vitarkaṃ kṣeptum-arhasi /
awake to this, you must see off thought by antagonistic means,
pratikīlena kīlaṃ dārv-antarād-iva // 15.29 //
if using a finely-honed counter-wedge to drive a wedge from a cleft
in a log.
bhavec-cintā jñāti-janaṃ prati /
should there be anxiety about whether or not your family is
jīva-lokasya parīkṣyas-tan-nivṛttaye // 15.30 //
the nature of the world of the living in order to put a stop to it.
kṛṣyamāṇānāṃ sattvānāṃ svena karmaṇā /
beings dragged by our own doing through the cycle of saṁsāra
janaḥ sva-janaḥ ko vā mohāt sakto jane janaḥ // 15.31 //
are our own people, and who are other people? It is through ignorance
that people attach to people.
'dhvani saṃvṛttaḥ sva-jano hi janas-tava /
one who turned on a bygone road into a relative, is a stranger to
cādhvani janaḥ sva-janas-te bhaviṣyati // 15.32 //
a stranger, on a road to come, will become your relative.
yathā sāyaṃ tatra tatra samāgamaḥ /
as birds in the evening flock together at separate locations,
jātau tathāśleṣo janasya sva-janasya ca // 15.33 //
is the mingling over many generations of one's own and other people.
bahu-vidhaṃ saṃśrayanti yathādhvagāḥ /
as, under any old roof, travellers shelter together
punas-tyaktvā tadvaj-jñāti-samāgamaḥ // 15.34 //
then go again their separate ways, so are relatives joined.
prakṛti-bhinne 'smin-na kaś-cit kasya-cit priyaḥ /
this originally shattered world nobody is the beloved of anybody.
bālukā-muṣṭivaj-jagat // 15.35 //
together by cause and effect, humankind is like sand in a clenched
hi sutaṃ mātā dhārayiṣyati mām-iti /
mother cherishes son thinking "He will keep me,"
bhajate putro garbheṇādhatta mām-iti // 15.36 //
son honours mother thinking "She bore me in her womb."
pravartante jñātiṣu jñātayo yadā /
long as relatives act agreeably towards each other,
snehaṃ prakurvanti riputvaṃ tu viparyayāt // 15.37 //
engender affection; but otherwise it is enmity.
dṛśyate jñātir-ajñātir-dṛśyate hitaḥ /
close relation is demonstrably unfriendly; a stranger proves to be a
kāryāntarāl-lokaś-chinatti ca karoti ca // 15.38 //
the different things they do, folk break and make affection.
yathālikhya rajyec-citra-karaḥ striyam /
as an artist, all by himself, might fall in love with a woman he
kṛtvā svayaṃ snehaṃ saṃgam-eti jane janaḥ // 15.39 //
each generating attachment by himself, do people become attached to
'bhavad bāndhava-janaḥ para-loke priyas-tava /
relation who, in another life, was so dear to you:
te kam-arthaṃ kurute tvaṃ vā tasmai karoṣi kam // 15.40 //
use to you is he? What use to him are you?
mano nāveṣṭum-arhasi /
thoughts about close relatives, therefore, you should not enshroud
nāsti saṃsāre sva-janasya janasya ca // 15.41 //
is no abiding difference, in the flux of saṁsāra, between one's
own people and people in general.
kṣemo janapadaḥ subhikṣo 'sāvasau śivaḥ /
country is an easy place to live; that one is well-provisioned; that
one is happy."
jāyeta vitarkas-tava kaś-cana // 15.42 //
there should arise any such idea in you,
sa tvayā saumya nādhivāsyaḥ kathaṃ-cana /
are to give it up, my friend, and not entertain it in any way,
sarvam-ādīptaṃ tais-tair-doṣāgnibhir-jagat // 15.43 //
the whole world to be ablaze with the manifold fires of the faults.
from the turning of the circle of the seasons, and from hunger,
thirst and fatigue,
niyataṃ duḥkhaṃ na kva-cid vidyate śivam // 15.44 //
suffering is the rule. Not somewhere is happiness found.
kva-cid gharmaḥ kva-cid rogo bhayaṃ kva-cit /
cold, there heat; here disease, there danger
'bhyadhikaṃ lokaṁ tasmād-aśaraṇaṃ jagat // 15.45 //
humanity in the extreme. The world, therefore, has no place of
vyādhiś-ca mṛtyuś-ca lokasyāsya mahad bhayam /
sickness and death are the great terror of this world.
deśaḥ sa yatrāsya tad bhayaṃ nopapadyate // 15.46 //
is no place where that terror does not arise.
gacchati kāyo 'yaṃ duḥkhaṃ tatrānugacchati /
this body goes there suffering follows.
kā-cid gatir-loke gato yatra na bādhyate // 15.47 //
is no way in the world going on which one is not afflicted.
'pi deśaḥ san su-bhikṣaḥ kṣema eva ca /
an area that is pleasant, abundant in provisions, and safe,
iti vijñeyo yatra kleśair-vidahyate // 15.48 //
be regarded as a deprived area where burn the fires of affliction.
duḥkhaiḥ śārīra-mānasaiḥ /
this world beset by hardships physical and mental,
kaś-cin-na deśo 'sti svastho yatra gato bhavet // 15.49 //
is no cosy place to which one might go and be at ease.
sarvatra sarvasya vartate sarvadā yadā /
suffering, everywhere and for everyone, continues at every moment,
saumya loka-citreṣu mā kṛthāḥ // 15.50 //
are not to enthuse, my friend, over the world's shimmering images.
tasmān-nivṛttas-te chanda-rāgo bhaviṣyati /
your enthusiasm is turned back from all that,
tadā sarvam-ādīptam-iva maṃsyate // 15.51 //
whole living world you will deem to be, as it were, on fire.
kaś-cid vitarkas-te bhaved-amaraṇāśrayaḥ /
idea you might have, then, that has to do with not dying,
sa vihantavyo vyādhir-ātmagato yathā // 15.52 //
with an effort of will, to be obliterated as a disorder of your whole
viśrambhaḥ kāryo na khalu jīvite /
a moment of trust is to be placed in life,
iva hi vyāghraḥ kālo viśvasta-ghātakaḥ // 15.53 //
like a tiger lying in wait, Time slays the unsuspecting.
'haṃ yuvā veti na te bhavitum-arhati /
"I am young," or "I am strong," should not occur
sarvāsv-avasthāsu hanti nāvekṣate vayaḥ // 15.54 //
kills in all situations without regard for sprightliness.
śarīraṃ parikarṣataḥ /
he drags about that field of misfortunes which is a body,
jīvitāśā vā na dṛṣṭārthasya jāyate // 15.55 //
of well-being or of continuing life do not arise in one who is
ko bhavet kāyaṃ mahā-bhūtāśrayaṃ vahan /
could be complacent carrying around a body, a receptacle for the
bhājanam // 15.56 //
is like a basket full of snakes each opposed to another?
yad-ucchvasiti mānavaḥ /
a man draws breath and next time around breathes in again,
tad-āścaryam-aviśvāsyaṃ hi jīvitam // 15.57 //
to be a wonder; for staying alive is nothing to breathe easy about.
yat-suptaḥ pratibudhyate /
is another wonder: that one who was asleep wakes up
vā bhūyo bahv-amitrā hi dehinaḥ // 15.58 //
having been up, goes back to sleep; for many enemies has the owner of
prabhṛti yo lokaṃ jighāṃsur-anugacchati /
who stalks humankind, from the womb onwards, with murderous intent:
viśvasen-mṛtyāv-udyatāsāv-arāv-iva // 15.59 //
can breath easy about him? Death, poised like an enemy with sword
puruṣo loke śrutavān balavān-api /
man born into the world, however endowed with learning and power,
jayaty-antakaṃ kaś-cin-nājayan-nāpi jeṣyati // 15.60 //
defeats Death, maker of ends, nor has ever defeated him, nor ever
will defeat him.
dānena bhedena daṇḍena niyamena vā /
cajoling, bribing, dividing, or the use of force or restraint,
hi rabhaso mṛtyuḥ pratihantuṃ na śakyate // 15.61 //
impetuous Death has arrived, are powerless to beat him back.
viśvāsaṃ cañcale kartum-arhasi /
place no trust in teetering life,
harati kālo hi sthāviryaṃ na pratīkṣate // 15.62 //
Time is always carrying it off and does not wait for old age.
paśyato lokaṃ toya-budbuda-durbalam /
the world to be without substance, as fragile as a water-bubble,
hi syād-anunmatta-cetasaḥ // 15.63 //
man of sound mind could harbour the notion of not dying?
vitarkāṇāṃ prahāṇārthaṃ samāsataḥ /
for the giving up, in short, of all these ideas,
saumya viṣayī-kartum-arhasi // 15.64 //
while breathing out and in, my friend, you should make into your
prayogeṇa kāle sevitum-arhasi /
this device you should take in good time
vitarkāṇāṃ gadānām-agadān-iva // 15.65 //
against ideas, like remedies against illnesses.
pāṃsu-dhāvako vihāya pāṃsūn bṛhato yathāditaḥ /
dirt-washer in pursuit of gold washes away first the coarse grains of
sūkṣmān-api tad-viśuddhaye viśodhya hemāvayavān niyacchati //
the finer granules, so that the material is cleansed; and by the
cleansing he retains the rudiments of gold.
yukta-mānaso vihāya doṣān bṛhatas-tathāditaḥ /
the same way, a man whose mind is poised, in pursuit of liberation,
lets go first of the gross faults,
sūkṣmān-api tad-viśuddhaye viśodhya dharmāvayavān niyacchati
// 15.67 //
of the subtler ones, so that his mind is cleansed, and by the
cleansing he retains the rudiments of dharma.
śuddhaṃ kanakam-iha pāṃsu-vyavahitaṃ
as gold, washed with water, is separated from dirt in this world,
karmāraḥ pacati bhṛśam-āvartayati ca /
just as the smith heats the gold in the fire and repeatedly turns it
yogācāro nipuṇam-iha doṣa-vyavahitaṃ
so is the practitioner's mind, with delicacy and accuracy, separated
from faults in this world,
kleśebhyaḥ śamayati manaḥ saṃkṣipati ca // 15.68 //
just so, after cleansing it from afflictions, does the practitioner
temper the mind and collect it.
ca sva-cchandād-upanayati karmāśraya-sukhaṃ
just as the smith brings gold to a state where he can work it easily
karmāro bahu-vidham-alaṁkāra-vidhiṣu /
as many ways as he likes into all kinds of ornaments,
too a beggar of cleansed mind tempers his mind,
yatrecchaṃ śamayati manaḥ prerayati ca // 15.69 //
directs his yielding mind among the powers of knowing,
as he wishes and wherever he wishes.
mahākāvye vitarka-prahāṇo nāma pañca-daśaḥ sargaḥ //15//
15th canto in the epic poem Handsome Nanda, titled "Abandoning