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====Shodash vikara (sixteen elements)====

====''Shodash'' vikara (sixteen elements)====

खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|  

खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|  

Absolute eradication of miseries is obtained by the elimination of desires. Desire is the root cause of all miseries. Elimination of desires leads to the eradication of all miseries. A silk worm provides for itself suicidal threads. So, does an ignorant person. Bound by worldly miseries, he provides for himself desires arising out of the various objects. A wise person who abstains from the objects of senses, considering them as dangerous as burning fire, does not subject himself to any wishful acts and attachments with the result that miseries never overcome him. [94-97]

Absolute eradication of miseries is obtained by the elimination of desires. Desire is the root cause of all miseries. Elimination of desires leads to the eradication of all miseries. A silk worm provides for itself suicidal threads. So, does an ignorant person. Bound by worldly miseries, he provides for himself desires arising out of the various objects. A wise person who abstains from the objects of senses, considering them as dangerous as burning fire, does not subject himself to any wishful acts and attachments with the result that miseries never overcome him. [94-97]

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धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|  

धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|  

असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||  

असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||  

If the memory is impaired due to a person being overcome by ''rajas'' and ''tamas'', this is known as the impairment of ''smriti''. Normally ''smriti'' contains everything memorable. [101]

If the memory is impaired due to a person being overcome by ''rajas'' and ''tamas'', this is known as the impairment of ''smriti''. Normally ''smriti'' contains everything memorable. [101]

धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|  

धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|  

Understanding the subjects in improper way due to the impairment of intellect and, at the same time, executing this improper knowledge in the wrong way is also termed as ''pragyaparadha'' which makes improper cognition of ''manasa'', ''indriyas'' with their objects and subjects. [109]

Understanding the subjects in improper way due to the impairment of intellect and, at the same time, executing this improper knowledge in the wrong way is also termed as ''pragyaparadha'' which makes improper cognition of ''manasa'', ''indriyas'' with their objects and subjects. [109]

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निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|  

निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|  

चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||  

चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||  

The diseases arising out of temporal factors that bring about old age and death are to be considered as natural ones, which affect everyone, and these such natural manifestations are irremediable. [115]

The diseases arising out of temporal factors that bring about old age and death are to be considered as natural ones, which affect everyone, and these such natural manifestations are irremediable. [115]

निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|  

निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|  

There is no such major action/deed (performed in the previous life/past time) which does not lead to the corresponding results. Diseases arising out of such actions/deeds are not amenable to any therapeutic measures. They are cured only after the effects of past actions/deeds are exhausted i.e. fully enjoyed. [117]

There is no such major action/deed (performed in the previous life/past time) which does not lead to the corresponding results. Diseases arising out of such actions/deeds are not amenable to any therapeutic measures. They are cured only after the effects of past actions/deeds are exhausted i.e. fully enjoyed. [117]

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अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|  

अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|  

शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||  

शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||  

These are the causative factors of the diseases which do not subside easily. But for a blissful life or a life without misery i.e. ''samayoga'' i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]

These are the causative factors of the diseases which do not subside easily. But for a blissful life or a life without misery i.e. ''samayoga'' i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]

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नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|  

नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|  

हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||  

हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||  

The mind and the body together with the sense organs exclusive of ''kesha'' (hair), ''loma'' (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]

The mind and the body together with the sense organs exclusive of ''kesha'' (hair), ''loma'' (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]

योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|  

योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|  

(1) Entering others body, (2) thought reading (3) doing things at will, (4) Super natural vision (5) super natural audition (6) miraculous memory (7) uncommon brilliance and (8) invisibility when so desired – these are the eight supernatural powers attained by those who practice ''yoga''. All this is achieved through the purity of the mind. (free from ''rajas'' and ''tamas'') [140-141]

(1) Entering others body, (2) thought reading (3) doing things at will, (4) Super natural vision (5) super natural audition (6) miraculous memory (7) uncommon brilliance and (8) invisibility when so desired – these are the eight supernatural powers attained by those who practice ''yoga''. All this is achieved through the purity of the mind. (free from ''rajas'' and ''tamas'') [140-141]

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मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|  

मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|  

वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||  

वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||  

All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses and the latter has nothing to do with the former. [143-146]

All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses and the latter has nothing to do with the former. [143-146]

स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते|  

स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते|  

वक्ष्यन्ते कारणान्यष्टौ स्मृतिर्यैरुपजायते|  

वक्ष्यन्ते कारणान्यष्टौ स्मृतिर्यैरुपजायते|  

निमित्तरूपग्रहणात् सादृश्यात् सविपर्ययात्||१४८||  

निमित्तरूपग्रहणात् सादृश्यात् सविपर्ययात्||१४८||  

vakṣyantē kāraṇānyaṣṭau smr̥tiryairupajāyatē|  

vakṣyantē kāraṇānyaṣṭau smr̥tiryairupajāyatē|  

sattvAnubandhAdabhyAsAjj~jAnayogAt punaH shrutAt|  

sattvAnubandhAdabhyAsAjj~jAnayogAt punaH shrutAt|  

dRuShTashrutAnubhUtAnAM smAraNAt smRutirucyate||149||  

dRuShTashrutAnubhUtAnAM smAraNAt smRutirucyate||149||  

The following are the eight factors that bring about a good memory:

The following are the eight factors that bring about a good memory:

# Subsequent partial communication of an event.  

# Subsequent partial communication of an event.  

A memory is nothing but the remembrance of things directly perceived, heard (from scriptures) or experienced earlier. [148-149]

The regime prescribed in verses above, beginning with devotion to the noble persons and ending with absolute mental control (items 1-10) serve as an aid to good memory. If one only remembers the real nature of thing he gets rid of miseries. [147-149]

एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|  

एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|