29. Yugavarga
The Chapter about the Pairs
(69 Verses)
[29.1]
[stm. + ana.]
Avabhāsati tāvat sa kṛmir yāvan nodayate divākaraḥ,
vairocane tūdgate bhṛśaṁ, śyāvo bhavati, na cāvabhāsate.
The glow worm shines forth for as long as the day-maker does not rise, but when the brilliant one has fully risen, it is darkened, and it does not shine forth.
[29.2]
[stm.]
Evaṁ bhāsitam āsi tārkitair
yāvan nodayate Tathāgataḥ,
Buddhapratibhāsite tu loke
na tārkiko bhāsati, nāsya śrāvakaḥ.
Thus there was a shining forth by the reasoners as long as the Realised One had not arisen, But when the Buddha appears in the world no reasoner shines forth, nor his disciple.
[29.3]
[stm.]
Asāre sāramatayaḥ, sāre cāsārasaṁjñinaḥ,
te sāraṁ nādhigacchanti, mithyāsaṁkalpagocarāḥ.
Those who view the essential as unessential, and regard the unessential as essential, they do not attain the essential, their resort is wrong intentions.
[29.4]
[stm.]
Sāraṁ tu sārato jñātvā, hy asāraṁ cāpy asārataḥ,
te sāram adhigacchanti, samyaksaṁkalpagocarāḥ.
But knowing the essential as essential, and the unessential as unessential, they attain the essential, their resort is right intentions.
[29.5]
[stm. + sim.]
Upātidhāvanti hi sārabuddhyā,
navaṁ navaṁ bandhanam ādadantaḥ,
patanti hi dyotam ivāndhakārād,
dṛṣṭe śrute caiva niviṣṭacittāḥ.
They run beyond understanding the essential, they take up new and fresh bonds, like sparks that fall in the darkness, they have settled their minds on what is seen or heard.
[29.6]
[stm.]
Kāṅkṣā hi yā syād iha vā pṛthag vā,
ihavedikā vā paravedikā vā,
tāṁ dhyāyino viprajahanti sarvā,
hy ātāpino brahmacaryaṁ carantaḥ.
Whatever doubts See Edgerton, s.v. kāṅkṣā; in Classical Sanskrit the same word only means desires; the BHS meaning of doubts carries over from earlier MIA, including Pāḷi. there might be here or elsewhere, understandable in this world, or understandable in the next world, the meditators abandon all these, the ardent ones living the spiritual life.
[29.7]
[stm.]
Aniṣkaṣāyaḥ kāṣāyaṁ yo vastraṁ paridhāsyati,
apetadamasauratyo, nāsau kāṣāyam arhati.
The one who, while still impure, will wear the renunciant’s robecloth, unendowed with training and truth, is not worthy of that robe.
[29.8]
[stm.]
Yas tu vāntakaṣāyaḥ syāc, chīleṣu susamāhitaḥ,
upetadamasauratyaḥ, sa vai kāṣāyam arhati.
But the one who might have removed impurities, well-composed in virtue, endowed with both training and truth, that one is indeed worthy of that renunciant’s robe.
[29.9]
[stm. + sim.]
Yasya doṣāḥ samucchinnās, tālamastakavad dhatāḥ,
sa vāntadoṣo medhāvī sādhurūpo nirucyate.
The one in whom faults are cut-off, firmly, like the cut-off top of a palm tree, the intelligent one who has removed faults is called honourable.
[29.10]
[stm.]
Na nāmarūpamātreṇa, varṇapuṣkalayā na ca,
sādhurūpo naro bhavati, māyāvī matsarī śaṭhaḥ.
Not merely by name and form, nor by a beautiful complexion, does a jealous, selfish and deceitful person become honourable.
[29.11]
[stm.]
Na varṇarūpeṇa naro hi sarvo,
vijñāyate netvaradarśanena,
susaṁvṛtānām iha vyañjanena,
tv asaṁvṛtā lokam imaṁ caranti.
Not every person is known by his appearance, nor by seeing briefly are they known, for the well-restrained live with their requisites here, but the unrestrained ones also live in this world.
[29.12]
[stm. + sim.]
Pratirūpakaṁ dhūpitakarṇikā vā,
lohārdhamāṣa iva hiraṇyacchannaḥ,
caranti haike parivāravantas,
tv antar hy aśuddhā, bahi śobhamānāḥ.
Like a smoky earring, or a counterfeit copper coin covered in bright gold, some live with a retinue, inwardly impure, but outwardly radiant.
[29.13]
[stm. + sim.]
Middhī ca yo bhavati mahāgrasaś ca,
rātriṁ divaṁ saṁparivartaśāyī,
mahāvarāhaiva nivāpapuṣṭaḥ,
punaḥ punar mandam upaiti garbham.
The one who is torpid, a great eater, who rolls around day and night while sleeping, like a great hog fed on fodder, that fool undergoes the womb again and again.
[29.14]
[stm.]
Manujasya sadā smṛtīmato,
labdhvā bhojanamātrajānataḥ,
tanukāsya bhavanti vedanāḥ,
śanakair jīryati, āyuḥ pālayam.
For a human who is always mindful, who, after receiving it, knows the right measure in food, his feelings are attenuated, slowly he ages, guarding his life.
[29.15.i]
[stm. + sim.]
Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
taṁ vai prasahate rāgo, vāto vṛkṣam ivābalam.
Constantly contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, deficient in wakefulness – passion surely overthrows that one, like the wind overthrows a weak tree.
[29.15.ii]
[stm. + sim.]
Śubhānupaśyī viharann, indriyair hi asaṁvṛtaḥ,
bhojane cāpy amātrajñaḥ, kusīdo hīnavīryavān –
taṁ vai prasahate rāgo vāto vṛkṣam ivābalam.
The one who lives contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, indolent, deficient in energy – passion surely overthrows that one, like the wind overthrows a weak tree.
[29.15A The next five verses are similar to 705.i, with keyword substitution in the last line. ]
[stm. + sim.]
Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
taṁ vai prasahate dveṣo, vāto vṛkṣam ivābalam.
Constantly contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, negligent regarding wakefulness – hatred surely overthrows that one, like the wind overthrows a weak tree.
[29.15B]
[stm. + sim.]
Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
taṁ vai prasahate moho, vāto vṛkṣam ivābalam.
Constantly contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, negligent regarding wakefulness – delusion surely overthrows that one, like the wind overthrows a weak tree.
[29.15C]
[stm. + sim.]
Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
taṁ vai prasahate māno, vāto vṛkṣam ivābalam.
Constantly contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, negligent regarding wakefulness – conceit surely overthrows that one, like the wind overthrows a weak tree.
[29.15D]
[stm. + sim.]
Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
taṁ vai prasahate lobho, vāto vṛkṣam ivābalam.
Constantly contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, negligent regarding wakefulness – greed surely overthrows that one, like the wind overthrows a weak tree.
[29.15E]
[stm. + sim.]
Śubhānudarśinaṁ nityam, indriyaiś cāpy asaṁvṛtam,
bhojane cāpy amātrajñaṁ, hīnaṁ jāgarikāsu ca –
taṁ vai prasahate tṛṣṇā, vāto vṛkṣam ivābalam.
Constantly contemplating what is pleasant, with sense faculties unrestrained, not knowing the limit in food, negligent regarding wakefulness – craving surely overthrows that one, like the wind overthrows a weak tree.
[29.16.i]
[stm. + sim.]
Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
taṁ na prasahate rāgo, vātaḥ śailam iva sthiram.
Constantly contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, devoted to wakefulness – passion does not overthrow that one, like the wind does not overthrow a stable mountain.
[29.16.ii]
[stm. + sim.]
Aśubhānupaśyī viharann, indriyair hi susaṁvṛtaḥ,
bhojane cāpi mātrajñaḥ, śrāddha ārabdhavīryavān –
taṁ na prasahate rāgo, vātaḥ śailam iva parvatam.
The one who lives contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, faithful, with energy aroused – passion does not overthrow that one, like the wind does not overthrow a rocky mountain.
[29.16A The next five verses are similar to 711.i, with keyword substitution in the last line.]
[stm. + sim.]
Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
taṁ na prasahate dveṣo, vātaḥ śailam iva sthiram.
Constantly contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, devoted to wakefulness – hatred does not overthrow that one, like the wind does not overthrow a stable mountain.
[29.16B]
[stm. + sim.]
Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
taṁ na prasahate moho, vātaḥ śailam iva sthiram.
Constantly contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, devoted to wakefulness – delusion does not overthrow that one, like the wind does not overthrow a stable mountain.
[29.16C]
[stm. + sim.]
Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
taṁ na prasahate māno, vātaḥ śailam iva sthiram.
Constantly contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, devoted to wakefulness – conceit does not overthrow that one, like the wind does not overthrow a stable mountain.
[29.16D]
[stm. + sim.]
Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
taṁ na prasahate lobho, vātaḥ śailam iva sthiram.
Constantly contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, devoted to wakefulness – greed does not overthrow that one, like the wind does not overthrow a stable mountain.
[29.16E]
[stm. + sim.]
Aśubhānudarśinaṁ nityam, indriyaiś ca susaṁvṛtam,
bhojane cāpi mātrajñaṁ, yuktaṁ jāgarikāsu ca –
taṁ na prasahate tṛṣṇā, vātaḥ śailam iva sthiram.
Constantly contemplating what is unpleasant, with sense faculties well-restrained, knowing the limit in food, devoted to wakefulness – craving does not overthrow that one, like the wind does not overthrow a stable mountain.
[29.17]
[stm.]
Ramaṇīyāny araṇyāni, na cātra ramate janaḥ,
vītarāgātra raṁsyante, na tu kāmagaveṣiṇaḥ.
The delightful wildernesses, there the people do not delight, those without passion will take delight there, but not the one who seeks pleasures.
[29.18]
[stm.]
Grāme vā yadi vāraṇye, nimne vā yadi vā sthale,
yatrārhanto viharanti, te deśā ramaṇīyakāḥ.
Whether in a village or in a wilderness, whether on low or on high ground, wherever the Arhats live, those places are delightful.
[29.19]
[stm. + sim.]
Dūrāt santaḥ prakāśyante, Himavān iva parvataḥ,
asanto na prakāśyante, rātrikṣiptāḥ śarā yathā.
The good are visible from afar, like a Himālayan mountain, but the bad people are not visible, like arrows shot in the night.
[29.20]
[adm.]
Sadbhir eva sahāsīta, paṇḍitair arthacintakaiḥ,
arthaṁ mahāntaṁ gambhīraṁ, prajñayā pratividhyate.
One should associate with the good, with the wise ones who think of the goal, the great and deep goal, that is penetrated by wisdom.
[29.21]
[stm. + sim.]
Ahaṁ nāga iva saṁgrāme cāpād utpatitāṁ śarān,
ativākyaṁ titīkṣāmi, duḥśīlo hi mahājanaḥ.
Like an elephant in battle endures arrows shot from a bow, so I endure abuse, for the many folk are unvirtuous.
[29.22]
[decl.]
Bhave cāhaṁ bhayaṁ dṛṣṭvā, bhūyaś ca vibhavaṁ bhave,
tasmād bhavaṁ nābhinande, nandī ca vibhavena me.
Having seen the danger in existence, and moreover the destruction in existence, I do not greatly rejoice in existence, therefore, I am not one who rejoices because of my destruction.
[29.23]
[stm.]
Aśraddhaś cākṛtajñaś ca, saṁdhicchettā ca yo naraḥ,
hatāvakāśo vāntāśaḥ, sa vai tūttamapūruṣaḥ.
The person who is beyond mere faith, who knows the uncreated, who has cut off rebirth-linking, who has destroyed the occasion for rebirth, who has removed hope, that one is surely the person supreme.
[29.24]
[stm. + ana.]
Mātaraṁ pitaraṁ hatvā, rājānaṁ dvau ca śrotriyau,
rāṣṭraṁ sānucaraṁ hatvā, anigho yāti Brāhmaṇaḥ.
By destroying mother and father, a king and two learned ones, by destroying a kingdom and its followers, the Brahmin proceeds untroubled.
[29.25]
[stm. + sim.]
Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam.
For those having no accumulation, those who fully know their food, whose resort is emptiness, the signless and seclusion, like the birds in the sky, their path is hard to find.
[29.26 The next three verses are variations on the above, with small changes in vocabulary. ]
[stm. + sim.]
Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā.
For those having no accumulation, those who fully know their food, whose resort is emptiness, the signless and freedom, like the birds in the sky, their destination is hard to find.
[29.27]
[stm. + sim.]
Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam.
For those having no accumulation, those who fully know their food, whose resort is emptiness, the signless and concentration, like the birds in the sky, their path is hard to find.
[29.28]
[stm. + sim.]
Yeṣāṁ saṁnicayo nāsti, ye parijñātabhojanāḥ,
śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā.
For those having no accumulation, those who fully know their food, whose resort is emptiness, the signless and concentration, like the birds in the sky, their destination is hard to find.
[29.29]
[stm. + sim.]
Yeṣāṁ bhavaḥ parikṣīno, hy aparāntaṁ ca nāśritāḥ,
śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam.
For those for whom existence is destroyed, who do not depend on the future, whose resort is emptiness, the signless and freedom, like the birds in the sky, their path is hard to find.
[29.30 We again have three verses with variations and small changes in vocabulary. ]
[stm. + sim.]
Yeṣāṁ bhavaḥ parikṣīno hy aparāntaṁ ca nāśritāḥ,
śunyatā cānimittaṁ ca, vivekaś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā.
For those for whom existence is destroyed, who do not depend on the future, whose resort is emptiness, the signless and freedom, like the birds in the sky, their destination is hard to find.
[29.31]
[stm. + sim.]
Yeṣāṁ bhavaḥ parikṣīno hy aparāntaṁ ca nāśritāḥ,
śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, padaṁ teṣāṁ duranvayam.
For those for whom existence is destroyed, who do not depend on the future, whose resort is emptiness, the signless and concentration, like the birds in the sky, their path is hard to find.
[29.32]
[stm. + sim.]
Yeṣāṁ bhavaḥ parikṣīno, hy aparāntaṁ ca nāśritāḥ,
śunyatā cānimittaṁ ca, samādhiś caiva gocaraḥ,
ākāśaiva śakuntānāṁ, gatis teṣāṁ duranvayā.
For those for whom existence is destroyed, who do not depend on the future, whose resort is emptiness, the signless and concentration, like the birds in the sky, their destination is hard to find.
[29.33–29.34]
[stm.]
Alpakās te manuṣyeṣu ye janāḥ pāragāminaḥ,
atheyam itarāḥ prajās tīram evānudhāvati,
ye tarhi samyag ākhyāte Dharme Dharmānudarśinaḥ,
te janāḥ pāram eṣyanti mṛtyudheyasya sarvaśaḥ.
Few amongst humans are those people who go beyond, and the rest of the folk run up and down along the bank, but those who, at that time, in this rightly taught Dharma, see the Dharma, those people will go beyond the realm of death in every way.
[29.35]
[stm.]
Gatādhvano viśokasya, vipramuktasya tāyinaḥ,
sarvagranthaprahīṇasya, paridāgho na vidyate.
For the one who has travelled the path, who grieves not, fully freed, for such a one, who has abandoned all the knots, no fever is found.
[29.36]
[stm. + ana.]
Uttīrṇaḥ sabhayo mārgaḥ, pātālaḥ parivarjitaḥ,
mukto yogais tathā granthaiḥ, sarvaṁ rāgaviṣaṁ hatam.
That one has crossed over the fearful path, avoided the abyss, is freed from the yokes and the knots, with all of passion’s poison destroyed.
[29.37]
[stm. + sim.]
Nāsti kāmasamo hy ogho, nāsti doṣasamo grahaḥ,
nāsti mohasamaṁ jālaṁ, nāsti tṛṣṇāsamā nadī.
There is no flood like desire, there is no hold like hatred, there is no snare like delusion, there is no river like craving.
[29.38]
[stm. + ana.]
Ākāśe tu padaṁ nāsti, śramaṇo nāsti bāhyakaḥ,
prapañcābhiratā bālā, niṣprapañcās Tathāgatāḥ.
There is no path in the sky, there is no ascetic on the outside, fools greatly delight in impediments, the Realised Ones are free from impediments.
[29.39]
[stm.]
Yogaiḥ samuhyate bālo, yogāṁ nudati paṇḍitaḥ,
yogāṁ praṇudya medhāvī, ye divyā ye ca mānusāḥ,
sarvayogāṁ praṇudyeha, sarvaduḥkhāṭ pramucyate.
The fool is swept away by yokes, the wise one expels yokes, the intelligent one dispels yokes, whether divine or human, having dispelled all yokes here, that one is freed from all suffering.
[29.40]
[adm.]
Yogād bhavaḥ prabhavati, viyogād bhavasaṁkṣayaḥ,
etad dvaidhāpathaṁ jñātvā bhavāya vibhavāya ca,
tatra śikṣeta medhāvī, yatra yogān atikramet.
From the yoke arises existence, from having no yoke there is the destruction of existence, having understood these two paths of the growth and decline of yokes, the intelligent one should train therein, wherein yokes should be transcended.
[29.41]
[stm.]
Akṛtaṁ kukṛtāc chreyaḥ, paścāt tapati duṣkṛtam,
śocate duṣkṛtaṁ kṛtvā, śocate durgatiṁ gataḥ.
A deed not done is better than a bad deed, a bad deed one later regrets, one grieves after doing a bad deed, one grieves gone to a bad destination.
[29.42]
[stm.]
Kṛtaṁ tu sukṛtaṁ śreyo, yat kṛtvā nānutapyate,
nandate sukṛtaṁ kṛtvā, nandate sugatiṁ gataḥ
But a good deed is better done, which, having done, one does not feel regret, one rejoices after doing good deeds, one rejoices gone to a good destination.
[29.43]
[stm.]
Nābhāṣamāṇā jñāyante, miśrā bālair hi paṇḍitāḥ,
jñāyante bhāṣamāṇās tu, deṣayanto ’rajaḥ padam.
When not speaking they do not know the wise, for they are mixed up with fools, but they are known when speaking, while teaching the dustless state.
[29.44]
[adm. + ana.]
Bhāṣayed dyotayed Dharmam, ucchrayed ṛṣiṇāṁ dhvajam,
subhāṣitadhvajā nityam, ṛṣayor Dharmagauravāḥ.
One should speak and illuminate the Dharma, one should raise up the banner of the seers, for the seers This is actually a dual form, meaning two seers, but given the context I think we must take it as metri causi, and the meaning must be plural. their banners are being constantly well-spoken, and having respect for the Dharma.
[29.45]
[stm.]
Nindanti tuṣṇim āsīnaṁ, nindanti bahubhāṣiṇam,
alpabhāṇiṁ ca nindanti, nāsti lokeṣv aninditaḥ.
They blame the one who sits silent, they blame the one who talks a lot, and they blame the one who talks little, there is no one in the world who is not blamed.
[29.46]
[stm.]
Ekāntaninditaḥ puruṣaḥ, ekāntaṁ vā praśaṁsitaḥ,
nābhūd bhaviṣyati ca no, na cāpy etarhi vidyate.
A person wholly blamed, or wholly praised, there was not and there will not be, and at present there is not one found.
[29.47]
[stm.]
Yaṁ tu vijñāḥ praśaṁsanti, hy anuyujya śubhāśubham,
praśaṁsā sā samākhyātā, na tv ajñair yaḥ praśaṁsitaḥ.
The one who is praised by the wise, after examining both the pleasant and the unpleasant, such praise is rightly spoken, but not praise by one who is ignorant.
[29.48]
[rh.q. + sim.]
Medhāvinaṁ vṛttayuktaṁ, prājñaṁ śīleṣu saṁvṛtam,
niṣkaṁ jāmbunadasyaiva, kas taṁ ninditum arhati?
The intelligent, devoted in conduct, wise, restrained in virtue, one who is like a golden coin, who is there worthy to blame him?
[29.49]
[stm. + sim.]
Śailo yathāpy ekaghano vāyunā na prakampyate,
evaṁ nindāpraśaṁsābhir na kampyante hi paṇḍitāḥ.
Just as a solid mountain is unmoved by the wind, so the wise are unmoved by either blame or praise.
[29.50]
[rh.q. + ana.]
Yasya mūle tvacā nāsti,
parṇā nāsti, tathā latāḥ,
taṁ dhīraṁ bandhanān muktaṁ –
kas taṁ ninditum arhati?
For the one who has no bark at the root, no leaves, likewise no creepers, that steadfast one freed from bonds – who is there worthy to blame him?
[29.51]
[stm.]
Yasya ha prapañcitaṁ hi no sat,
saṁtānaṁ parikhaṁ ca yo nivṛttaḥ,
tṛṣṇāvigataṁ muniṁ carantaṁ –
na vijānāti sadevako ’pi lokaḥ.
That one for whom there is no existing impediment, whose stream and moat have ceased, the sage wandering without craving – even the world and its Devas do not recognize.
[29.52]
[rh.q.]
Yasya jitaṁ nopajīyate,
jitam anveti na kaṁ cid eva loke,
taṁ Buddham anantagocaraṁ,
hy apadaṁ kena padena neṣyasi.
The one whose victory is not undone, the victory no one in the world approaches, the Buddha, whose range is endless, by what path will you lead the pathless one?
[29.53]
[rh.q.]
Yasya jālinī viṣaktikā,
tṛṣṇā nāsti hi lokanāyinī,
taṁ Buddham anantagocaraṁ,
hy apadaṁ kena padena neṣyasi.
For the one who has no entanglement or attachment, there is no craving that will lead him in the world, the Buddha, whose range is endless, by what path will you lead the pathless one?
[29.54]
[rh.q. + ana.]
Yasya mūlaṁ kṣitau nāsti,
parṇā nāsti tathā latāḥ,
taṁ dhīraṁ bandhanān muktaṁ –
ko nu ninditum arhati?
For the one who has no roots in the earth, no leaves, likewise no creepers, that steadfast one freed from bonds – who is there worthy to blame him?
[29.55]
[rh.q.]
Yasya jālinī viṣaktikā,
tṛṣṇā nāsti hi lokanāyinī,
taṁ Buddham anantavikramaṁ,
hy apadaṁ kena padena neṣyasi.
For the one who has no entanglement or attachment, there is no craving that will lead him in the world, the Buddha, whose advance is endless, by what path will you lead the pathless one?
[29.56]
[stm.]
Yasya vitarkā vidhūpitās,
tv ādhyātmaṁ vinivartitā hy aśeṣam,
sa hi saṅgam atītya sarvasaṁjñāṁ,
yogāpetam atīrṇasaṅgam eti.
For the one whose thoughts are dispelled, who has entirely turned away internally, beyond attachment and all perception, endowed with effort, that one comes to have crossed over attachment.
[29.57]
[adm.]
Muñca purato, muñca paścato,
madhye muñca, bhavasya pāragaḥ,
sarvatra vimuktamānaso,
na punar jātijarām upeṣyasi.
Be free of the past, be free of the future, be free of the present, having crossed over existence, with mind freed in every way, you will not undergo birth and old age again.
Yugavargaḥ, 29
The Chapter about the Pairs, the Twenty-Ninth