Knowing that this body, that is endued with sixteen possessions, is the result of the quality of goodness, understanding fully the nature of the physical organs and the consciousness that lives within it, recognising the one existent Being that lives in the body, viz., the Soul, which stands aloof from every physical concern which is affected by no sin, realising the nature of that second object, viz., the acts of persons attached to the objects of the senses, understanding also the nature of the senses and the sensual objects which have their refuge in the Soul, appreciating the difficulty of Liberation and the scriptures describing it, knowing fully the nature of the vital airs called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz., the one going downward and the other going upward, indeed, knowing those seven vital airs ordained to perform seven different functions, ascertaining the nature of the Patriarchs and the Rishis and the numberless high paths, of virtue of righteousness, and the seven Rishis and the innumerable royal Rishis, scorcher of enemies, and the great celestial Rishis and, the other twice-born Rishis effulgent like the Sun, seeing all these losing their power in course of many long ages, O king, hearing of the destruction of even of all the powerful beings in the universe, understanding also the inauspicious end that is got, O king, by creatures of sinful deeds, and the miseries endured by those that fall into the river Vaitarni in the kingdom of Yama, and the inauspicious wanderings of creatures through various wombs, and the nature of their residence in the filthy uterus in the midst of blood and water and phlegm and urine and faeces, all of had smell, and then in bodies that originate from the union of blood and the vital seed, of marrow and sinews, full of hundreds of nerves and arteries and forining an impure palace of nine doors, understanding also what is for his well-being, what those various combinations are which produce good, seeing the abominable conduct of creatures whose natures characterised by Darkness, Goodness or Ignorance, O chief of Bharata's race, conduct that is censured, in view of its incapacity to acquire Liberation by the followers of the Sankhya doctrine who understand fully the Soul, seeing the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the separation of all united objects, and the diabolical conduct of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, marking the little attachment creatures have to the quality of Goodness account of their being overwhelmed by anger and stupefaction, seeing Own are on also only one among thousands of human beings determined to struggle after the acquisition of Liberation, understanding the difficulty of acquiring Liberation according to what is mentioned in the scriptures, marking the hankering that creatures shew for all unattained objects and their comparative indifference to all objects that have been acquired, marking the wickedness that proceeds from all objects of the senses, O king, and the repulsive bodies, O son of Kunti, of dead persons, and the residence, always fraught with sorrow, of human beings, O Bharata, in houses, knowing the end of those terrible and degraded men who become guilty of killing Brahmanas, and of those wicked Brahmanas who are given to the drinking of alcohol, and the equally sad end of those who visit the wives of their preceptors, and of those men, O Yudhisthira, who do not properly respect their mothers, as also of those who have no reverence and worship to offer to the gods, understanding also, with the help of that knowledge, the end that befalls all perpetrators of wicked deeds, and the various ends that befall those who have taken birth among the intermediate orders, ascertaining the various declarations of the Vedas, the courses of seasons, the fading of years, of months, of fortnights, and of days, seeing directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the decrease of wealth and its increase once more, and, the separation of united objects, the lapse of cycles, the destruction of mountains, the drying up of rivers, the deterioration of the several orders and the end also of that deterioration taking place repeatedly, seeing the birthi, decrepitude, death, and sorrows of creatures, knowing truly the faults relating to the body and the sorrows which human beings suffer from, and the changes to which the bodies of creatures are subject, and understanding all the faults which attach to their own souls, and also all the inauspicious faults that attach to their own bodied.
ज्ञात्वा सत्त्वगुणं देहं वृतं षोडशभिर्गुणैः। स्वभावं चेतनां चैव ज्ञात्वा देहसमाश्रिते॥ मध्यस्थमेकमात्मानं पापं यस्मिन् न विद्यते। द्वितीयं कर्म विज्ञाय नृपते विषयैषिणाम्॥ इन्द्रियाणिन्द्रियार्थांश्च सर्वानात्मनि संश्रितान्। दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम्॥ प्राणापानौ समानं च व्यानोदानौ च तत्त्वतः। अधश्चैवानिलं ज्ञात्वा प्रवहं चानिलं पुनः॥ सप्त वातांस्तथा ज्ञात्वा सप्तधा विहितान् पुनः। प्रजापतीनृषींश्चैव मार्गांश्चैव बहून् वरान्॥ सप्तर्षीश्च बहून् ज्ञात्वा राजर्षीश्च परंतप। सुरीन् महतश्चान्यान् ब्रह्मर्षीन् सूर्यसंनिभान्॥ ऐश्वर्याच्चयावितान् दृष्टा कालेन महता नृप। महतां भूतसंघानां श्रुत्वा नाशं च पार्थिव॥ गतिं चाप्यशुभां ज्ञात्वा नृपते पापकर्मिणाम्। वैतरण्यां च यद् दुःखं पतितानां यमक्षये॥ योनीषु च विचित्रासु संसारानशुभांस्तथा। जठरे चाशुभे वासं शोणितोदकभाजने॥ श्लेष्ममूत्रपुरीषे च तीव्रगन्धसमन्विते। शुक्रशोणितसंघाते मज्जास्नायुपरिग्रहे।॥ शिराशतसमाकीर्णे नवद्वारे पुरेऽशुचौ। विज्ञाय हितमात्मानं योगांश्च विविधान् नृप॥ तामसानां च जन्तूनां रमणीयावृतात्मनाम्। सात्त्विकानां च जन्तूनां कुत्सितं भरतर्षभ॥ गर्हितं महतामर्थे सांख्यानां विदितात्मनाम्। उपप्लवांस्तथा घोराशशिनस्तेजसस्तथा॥ ताराणां पतनं दृष्ट्वा नक्षत्राणां च पर्ययम्। द्वन्द्वानां विप्रयोगं च विज्ञाय कृपणं नृप।॥ अन्योन्यभक्षणं दृष्ट्वा भूतानामपि चाशुभम्। बाल्ये मोहं च विज्ञाय क्षयं देहस्य चाशुभम्॥ रागे मोहे च सम्प्राप्ते क्वचित् सत्त्वं समाश्रितम्। सहस्रेषु नरः कश्चिन्मोक्षबुद्धिं समाश्रितः॥ दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम्। बहुमानमलब्धेषु लब्धे मध्यस्थतां पुनः॥ विषयाणां च दौरात्म्यं विज्ञाय नृपते पुनः। गतासूनां च कौन्तेय देहान् दृष्ट्वा तथाशुभान्॥ वासं कुलेषु जन्तूनां दुःखं विज्ञाय भारत। ब्रह्मघ्नानां गति ज्ञात्वा पतितानां सुदारुणाम्॥ सुरापाने च सक्तानां ब्राह्मणानां दुरात्मनाम्। गुरुदारप्रसक्तानां गतिं विज्ञाय चाशुभाम्॥ जननीषु च वर्तन्ते ये न सम्यग् युधिष्ठिर। सदेवकेषु लोकेषु ये न वर्तन्ति मानवाः॥ तेन ज्ञानेन विज्ञाय गतिं चाशुभकर्मणाम्। तिर्यग्योनिगतानां च विज्ञाय गतयः पृथक्॥ वेदवादांस्तथा चित्रानृतूनां पर्ययांस्तथा। क्षयं संवत्सराणां च मासानां च क्षयं तथा॥ पक्षक्षयं तथा दृष्ट्वा दिवसानां च संक्षयम्। क्षयं वृद्धिं च चन्द्रस्य दृष्ट्वा प्रत्यक्षतस्तथा॥ वृद्धिं दृष्ट्वा समुद्राणां क्षयं तेषां तथा पुनः। क्षयं धनानां दृष्ट्वा च पुनर्वृद्धिं तथैव च॥ संयोगानां क्षयं दृष्ट्वा युगानां च विशेषतः। क्षयं च दृष्ट्वा शैलानां क्षयं च सरितां तथा॥ वर्णानां च क्षयं दृष्ट्वा क्षयान्तं च पुनः पुनः। जरामृत्युं तथा जन्म दृष्ट्वा दुःखानि चैव ह॥ देहदोषांस्तथा ज्ञात्वा तेषां दुःखं च तत्त्वतः। देहविक्लवतां चैव सम्यग् विज्ञाय तत्त्वतः॥ आत्मदोषांश्च विज्ञाय सर्वानात्मनि संश्रितान्। स्वदेहादुत्थितान् गन्धांस्तथा विज्ञाय चाशुभान्॥