व्याधेराधेश्च प्रशमः क्रियायोगद्वयेन तु ४६.
So the pacification of disease and affliction is achieved by twofold practice.
प्रशांते मानसे ह्यस्य शारीरमुपशाम्ति ४६.
Indeed, when the mind is pacified, the bodily suffering also subsides.
स्नेहाच्च सज्जनो नित्यं जन्तुर्दुःखमुपैति च ४६.
Because of attachment, a virtuous person constantly experiences suffering.
शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते॥ ४६.
Sorrow and joy, as well as exertion—all arise from attachment.
स्नेहात्करणरागश्च प्रजज्ञे वैषयस्तथा ४६.
From attachment arises passion for the senses, and likewise desire for objects.
त्यागी तस्मान्न दुःखी स्यान्नर्वैरो निरवग्रहः ४६.
Therefore, one who renounces, who is free from enmity and grasping, does not suffer.
तस्मात्स्नेहं न लिप्सेन मित्रेभ्यो धनसंचयात् ४६.
Therefore, one should not seek attachment to friends or to the accumulation of wealth.
ज्ञानान्वितेषु सिद्धेषु शास्त्रूज्ञेषु कृतात्मसु ४६.
In those endowed with knowledge, accomplished, learned in scripture, and self-controlled,
रागाभिभूतः पुरुषः कामेन परिकृष्यते ४६.
A man overpowered by passion is dragged about by desire.
तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी मता ४६.
For craving is considered the most sinful of all, and the constant bringer of distress.
या दुस्त्यजा दुर्मतिभिर्या न जीर्यतः ४६.
That which is hard to abandon by those of misguided mind, that which does not decay.
अनाद्यंता तु सा तृष्णा ह्यंतर्देहगता नृणाम् ४६.
That thirst, indeed, is without beginning or end, dwelling within the bodies of men.
यथैवैधः समुत्थेन वह्निना नाशमृच्छति ४६.
Just as a fire kindled by fuel does not reach destruction,
तस्माल्लोभो न कर्तव्यः शरीरे चात्मबंधुषु ४६.
Therefore, greed should not be practiced, neither for the body nor for one's own kin.
अहो बाल न बालस्त्वं मतो मे त्वां नमाम्यहम् ४६.
Ah, child, you are not a child; in my view, I bow to you.
कामक्रोधावहंकारमिंद्रियाणि च मानवाः ४६.
Desire, anger, pride, and the senses, O humans,
अहमेष ममेदं च कार्यमीदृशकस्त्वहम् ४६.
‘I am this, this is mine, this work is of such a kind, I am thus’—
परिहार्यः य चेत्तं च विनोन्मत्तः प्रकीर्यते ४६.
If one abandons that, and the mind, then, freed from madness, one is scattered.
कथं स्वर्गो मुमुक्षा वा साध्यते दृषदा यथा ४६.
How can heaven or liberation be attained, as with a stone?
बाह्यानामांतराणां वा विना तं तृणवद्विदुः ४६.
Without that, whether external or internal, the wise regard them as mere grass.
कथं स्याद्धर्मश्रवणं कथं वा जीवनं भवेत् ४६.
How can there be hearing of dharma, or how can life exist?
तथा कस्मादिदं सृष्टं जडं विश्वं चिदात्मना ४६.
Thus, why was this inert universe created by the conscious Self?
सम्यगेतद्यथा पृष्टं यत्र मुह्यंति जंतवः ४६.
As it was rightly asked, where creatures become bewildered,
प्रकृतिः पुरुषश्चैव अनादी श्रृणुमः पुरा ४६.
Both Prakriti and Purusha are beginningless, as we have heard from ancient times.
ततः कालस्वबावाभ्यां प्रेरिता प्रकृतिः पुरा ४६.
Then, impelled by time and its own nature, Prakriti acted in ancient times.
ततस्तमोमयी सा च लीलया देववीक्षिता ४६.
Then, composed of darkness, she was playfully beheld by the gods.
एवं त्रिगुणतां याता प्रकृतिर्देवदर्शनात् ४६.
Thus, Prakriti attained the state of three qualities through the vision of the gods.
तस्याः प्रोच्चारणार्थं च प्रवृत्तः स्वांशतस्ततः ४६.
For the purpose of her manifestation, then, he proceeded from his own portion.
अहंकार स्ततो जातः सत्त्वराजसतामसः ४६.
From the ego arises the threefold nature: purity, passion, and darkness.
शुद्धसत्त्वे ततो मोक्षं प्रवदंति मनीषिणः ४६.
When purity prevails, the wise declare liberation is attained.