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॥ अथ षष्ठांशे सप्तमोऽध्यायः ॥
केशिध्वज उवाच ।
खाण्डिक्य उवाच ।
६.७.२
केशिध्वज निबोध त्वं मया न प्रार्थितं यतः ।
राज्यमेतदशेषं ते यत्र गृध्नन्त्यपण्डिताः ॥
Summary AI Khāṇḍikya replies, "O Keśidhvaja, understand why I did not ask for it. This entire kingdom of yours is something for which only the ignorant and unwise are greedy."
६.७.४
तत्राशक्तस्य मे दोषो नैवास्त्यपहृते त्वया ।
बन्धायैव भवत्येषा ह्यविद्याप्यक्रमोज्झिता ॥
Summary AI Since I was unable to perform those duties, I incur no fault if you have seized the kingdom. Indeed, this ignorance, when devoid of proper sequence, leads only to bondage.
६.७.५
अल्पोपभोगलिप्सार्थमियं राज्यस्पृहा मम ।
अन्येषां दोषज सैव धर्मं वै नानुरुध्यते ॥
Summary AI My desire for the kingdom was merely for the sake of meager enjoyments. For others, that same desire born of defects does not follow the path of dharma.
६.७.६
न याच्ञा क्षत्रबन्धूनां धर्मयैतत्सतां मतम् ।
अतो न याचितं राज्यमविद्यान्तर्गतं तव ॥
Summary AI Begging is not the righteous duty of those in the Kṣatriya lineage; this is the opinion of the wise. Therefore, I did not ask for your kingdom, which is ultimately rooted in ignorance (avidyā).
६.७.७
राज्ये गृध्नन्त्यविद्वांसो ममत्वाहृतचेतसः ।
अहंमानमहापानमदमत्ता न मादृशाः ॥
Summary AI Only the ignorant, whose minds are captured by possessiveness and who are intoxicated by the potent drink of egoism, covet a kingdom; those like me do not.
श्रीपराशर उवाच ।
केशिध्वज उवाच ।
६.७.९
अहं ह्यविद्यया कृत्युं तर्तुकामः करोमि वै ।
राज्यं यागांश्च विविधान्योगैः पुण्यक्षयं तथा ॥
Summary AI Desiring to cross over death through avidyā (ritual action), I rule the kingdom and perform various sacrifices; likewise, through yoga, I seek the exhaustion of merit (puṇya).
६.७.११
अनात्मन्यात्मबुद्धिर्या चास्वे स्वमिति या मतिः ।
संसारतरुसंभूतिबीजमेतद्द्विधा स्थितम् ॥
Summary AI The notion of "Self" in what is not the Self, and the sense of "mine" in what is not one's own—this twofold state is the seed for the growth of the tree of saṃsāra.
६.७.१२
पञ्चभूतात्मके देहे देही मोहतमोवृतः ।
अहं ममैतदित्युच्चैः कुरुते कुमतिर्मतिम् ॥
Summary AI Enveloped in the darkness of delusion within a body composed of the five elements, the foolish soul loudly asserts the notions of "I" and "this is mine."
६.७.१३
आकाशवाय्वग्निजलपृथिवीभ्यः पृथक्स्थिते ।
आत्मन्यात्ममयं भावं कः करोति कलेवरे ॥
Summary AI When the Atman exists as distinct from space, air, fire, water, and earth, who but the deluded would impose the sense of self upon the physical body?
६.७.१४
कलेवरोपभोग्यंहि गृहक्षेत्रादिकं च कः ।
अदेहे ह्यात्मनि प्राज्ञे ममेदमिति मन्यते ॥
Summary AI Since houses, fields, and other assets are only for the enjoyment of the physical body, what wise person would consider them as "mine" when the Atman is bodiless?
६.७.१६
सर्वं देहोपभोगाय कुरुते कर्म मानवः ।
देहश्चान्यो यदा पुंसस्तदा बन्धाय तत्परम् ॥
Summary AI A human performs all actions for the enjoyment of the body. However, since the body is distinct from the Puruṣa, those actions lead only to further bondage.
६.७.१७
मृण्मयं हि यथा गेहं लिप्यते वै मृदंभसा ।
पार्थिवो ऽयं तथा देहो मृदंब्वालेपनस्थितः ॥
Summary AI Just as a house made of mud is plastered with mud and water, so too is this earthly body maintained by being "plastered" with similar earthly substances like food and water.
६.७.१८
पञ्जभूतत्मकैर्भोगोः पञ्चभूतात्मकं वपुः ।
आप्यायते यदि ततः पुंसो भोगो ऽत्र किं कृतः ॥
Summary AI If the body, composed of the five elements, is nourished by objects also composed of the five elements, then what actual enjoyment has been experienced by the soul (Puruṣa)?
६.७.१९
अनेकजन्मसाहस्रीं संसारपदवीं व्रजन् ।
मोहश्रमं प्रयातो ऽसौ वासनरेमुकुण्ठितः ॥
Summary AI Traveling the path of saṃsāra through thousands of births, this soul, covered by the dust of latent desires (vāsanās), has become exhausted by delusion.
६.७.२०
प्रक्षाल्यते यदा सोस्य रेणुज्ञानोष्णवारिणा ।
तदा संसारपान्थस्य याति मोहश्रमः शमम् ॥
Summary AI When that dust of desire is washed away by the warm water of knowledge (jñāna), then the exhaustion caused by delusion for this traveler of saṃsāra comes to an end.
६.७.२१
मोहश्रमे शमं याते स्वस्थान्तःकरणः पुमान् ।
अनन्यातिशयाबाधं परं निर्वाणमृच्छति ॥
Summary AI When the fatigue of delusion is quieted, the individual whose inner faculty is established in the self attains supreme nirvāṇa, which is free from any other hindrance or superiority.
६.७.२२
निर्वाणमय एवायमात्मा ज्ञानमयो ऽमलः ।
दुःखाज्ञानमया धर्माः प्रकृतेस्ते तु नात्मनः ॥
Summary AI This soul is pure, composed of knowledge, and of the nature of nirvāṇa. Attributes such as suffering and ignorance belong to prakṛti and not to the ātman.
६.७.२३
जलस्य नाग्निसंसर्गस्थालीसंगात्तथापि हि ।
शब्दोद्रेकादिकान्धर्मांस्तत्करोति यथा नृप ॥
Summary AI O King, just as water has no direct contact with fire, yet through its association with a pot it exhibits qualities like boiling and sound, the soul appears to possess traits of nature.
६.७.२४
तथात्मा प्रकृतेःसंगादहंमानादिदूषितः ।
भजते प्राकृतान्धर्मानन्यस्तेभ्यो हि सो ऽव्ययः ॥
Summary AI Similarly, the soul, though distinct from and unaffected by the qualities of prakṛti, assumes those worldly attributes when tainted by egoism through its association with nature.
६.७.२५
तदेतत्कथितं बीजमविद्याया मया तव ।
क्लेशानां च क्षयकरं योगादन्यन्न विद्यते ॥
Summary AI I have explained to you the seed of ignorance. There is nothing other than yoga that can effectively destroy the causes of suffering (kleśa).
खाण्डिक्य उवाच ।
६.७.२६
तं ब्रवीहि महाभाग योगं योगविदुत्तम ।
विज्ञातयोगशास्त्रार्थस्त्वमस्यां निमिसंततौ ॥
Summary AI O noble one, best among the knowers of yoga, please describe that yoga, for in this lineage of Nimi, you are the one who has truly understood the meaning of the yoga scriptures.
केशिध्वज उवाच ।
६.७.२८
मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
बन्धाय विषयासंगि मुक्त्यै निर्विषयं मनः ॥
Summary AI The mind alone is the cause of both bondage and liberation for human beings. A mind attached to sense objects leads to bondage, while a mind free from objects leads to liberation.
६.७.२९
विषयेभ्यः समाहृत्य विज्ञानात्मामनो मुनिः ।
चिन्तयेन्मुक्तये तेन ब्रह्मभूतं परेश्वरम् ॥
Summary AI Withdrawing the mind, which is the seat of intellect, from sense objects, a sage should contemplate the Supreme Lord, who is of the nature of Brahman, for the sake of liberation.
६.७.३४
यद्यन्तरायदोषेण दूष्यते चास्य मानसम् ।
जन्मान्तरैरभ्यसतो मुक्तिः पुर्वस्य जायते ॥
Summary AI If the mind of the practitioner is corrupted by obstacles, liberation is eventually achieved through the cumulative efforts of practices in subsequent births.
६.७.४०
प्राणाख्यमनिलं वश्यमभ्यासात्कुरुते तु यत् ।
प्राणायामःसविज्ञेयःसबीजो ऽबीज एव च ॥
Summary AI The practice by which the vital air called prāṇa is brought under control through practice is known as prāṇāyāma. It is of two types: sabīja and abīja.
६.७.४१
परस्परेणाभिभवं प्राणापानौ यथानिलौ ।
कुरुतःसद्विधानेन तृतीयःसंयमात्तयोः ॥
Summary AI Just as the two vital breaths, prāṇa and apāna, naturally overcome each other, the third state—prāṇāyāma—is achieved through the proper regulation and restraint of both.
६.७.४२
तस्य चालंबनवतः स्थूलरूपं द्विजोत्तम ।
आलंबनमनन्तस्य योगिनो ऽभ्यसतः स्मृतम् ॥
Summary AI O best of the twice-born, for a yogi practicing meditation, the gross form of the Infinite Lord is prescribed as the support for their concentration.
६.७.४४
वश्यता परमा तेन जायतेति चलात्मनाम् ।
इन्द्रियाणामवश्यैस्तैर्न योगी योगसाधकः ॥
Summary AI Through this practice, supreme control over the naturally fickle senses is achieved; for without such mastery over the senses, a yogi cannot succeed in their practice.
॥ इति षष्ठांशे सप्तमोऽध्यायः ॥

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