The Compendium of Caraka 4.5.12_1

4.5.12_1

tatra lokadoṣadarśino mumukṣorādita evācāryābhigamanaṃ, tasyopadeśānuṣṭhānam, agnerevopacaryā, dharmaśāstrānugamanaṃ, tadārthāvabodhaḥ, tenāvaṣṭambhaḥ, tatra yathoktāḥ kriyāḥ, satāmupāsanam, asatāṃ parivarjanam, asaṅgatirjanena, satyaṃ sarvabhūtahitamaparuṣamanatikāle parīkṣya vacanaṃ, sarvaprāṇiṣu cātmanīvāvekṣā, sarvāsāmasmaraṇamasaṅkalpanamaprār thanamanabhibhāṣaṇaṃ ca strīṇāṃ, sarvaparigrahatyāgaḥ, kaupīnaṃ pracchādanārthaṃ, dhāturāganivasanaṃ, kanthāsīvanahetoḥ sūcīpippalakaṃ, śaucādhānahe torjalakuṇḍikā, daṇḍadhāraṇaṃ, bhaikṣacaryārthaṃ pātraṃ, prāṇadhāraṇārthamekakālamagrāmyo yathopapanno 'abhyavahāraḥ, śramāpanayanārthaṃ śīrṇaśuṣkaparṇatṛṇāstaraṇopadhānaṃ, dhyānahetoḥ kāyanibandhanaṃ, vaneṣvaniketavāsaḥ, tandrānidrālasyādikarmavarjanaṃ, indriyārtheṣvanurāgopatāpanigrahaḥ, suptasthitagataprekṣitāhāravihārapratyaṅgaceṣṭādikeṣvārambheṣu smṛtipūrvikā pravṛttiḥ, satkārastutigarhāvamānakṣamatvaṃ, kṣutpipāsāyāsaśramaśītoṣṇavātavarṣāsukhaduḥkhasaṃsparśasahatvaṃ,śokadainyamānodvegamadalobharāgerṣyābhayakrodhādibhirasaṃcalanam, ahaṅkārādiṣūpasargasaṃjñā, lokapuruṣayoḥ sargādisāmānyāvekṣaṇaṃ, kāryakālātyayabhayaṃ, yogārambhe satatamanirvedaḥ, sattvotsāhaḥ, apavargāya dhīdhṛtismṛtibalādhānaṃ; niyamanamindriyāṇāṃ cetasi, cetasa ātmani, ātmanaśca; dhātubhedena śarīrāvayavasaṃkhyānamabhīkṣṇaṃ, sarvaṃ kāraṇavadduḥkhamasvamanityamityabhyupagamaḥ, sarvapravṛttiṣvaghasaṃjñā, sarvasaṃnyāse sukhamityabhiniveśaḥ; eṣa mārgo 'apavargāya, ato 'anyathā badhyate; ityudayanāni vyākhyātāni//

There, for the seeker of liberation who observes the flaws of the world, [the means are] from the very beginning: approaching a teacher; carrying out his instruction; attending to the sacred fire; following the treatises on dharma; comprehending their meaning; relying upon it; performing the practices prescribed therein; serving the good; shunning the bad; avoiding company with people; speaking the truth that is beneficial to all beings, gentle, timely, and examined beforehand; looking upon all living creatures as upon oneself; avoiding all remembering, imagining, desiring, and conversing with women; renouncing all possessions; [wearing] a loincloth for covering; wearing ochre garments; [keeping] a needle and case for sewing a patched cloak; a water-pot for maintaining purity; carrying a staff; a bowl for wandering for alms; eating uncultivated food that comes to hand once a day to sustain life; a bed and pillow of fallen, dry leaves and grass to relieve fatigue; a support-band for the body for the purpose of meditation; dwelling without a fixed abode in the forests; avoiding actions such as drowsiness, sleep, and indolence; restraining passion and distress regarding the sense-objects; undertaking actions preceded by mindfulness during sleeping, standing, walking, looking, eating, recreation, movements of individual limbs, and so forth; enduring honor, praise, blame, and disrespect; enduring the sensations of hunger, thirst, physical exertion, fatigue, cold, heat, wind, rain, pleasure, and pain; remaining unmoved by sorrow, dejection, conceit, agitation, arrogance, greed, passion, jealousy, fear, anger, and the like; recognizing ego-sense and the rest as afflictions; observing the commonality between the universe and the person in origin and the like; dreading the lapse of the proper time for duty; constant absence of despondency in commencing yoga; enthusiasm of the mind; applying the power of intellect, resolution, and memory for final liberation; restraining the senses in the mind, the mind in the self, and [restraining] the self; repeatedly counting the bodily components by their bodily constituents; acknowledging that everything caused is painful, not one's own, and imperishable; recognizing all initiation as evil; conviction that there is happiness in complete renunciation—this is the path to final liberation, otherwise one is bound. Thus the paths of ascent have been explained.