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ज्ञानं तत्त्वार्थसंवेदनम् ।सत्यं यथार्थसंभाषणं भूतहितं च ।दमो मनसो दमनम् ।श्रुतम् अध्यात्मशास्त्रश्रवणम् ।मात्सर्यं सर्वभूतेष्वसहमानता, तदभावः अमात्सर्यम् ।ह्रीः अकार्यकरणे लज्जा ।तितिक्षा द्वन्द्वसहिष्णुता ।अनसूया परदोषानाविष्करणम् ।यज्ञः अग्निष्टोमादिः, महायज्ञश्च ।दानं ब्राह्मणेभ्यो धनादिपरित्यागः ।धृतिः विषयसंनिधावपि इन्द्रियनिग्रहः ।शमः अन्तःकरणोपरतिः, बहिःकरणोपरतिरिति केचित् ।एते ज्ञानादयो महाव्रताः परपुरुषार्थसाधनभूताः ब्राह्मणस्य ॥ये ‘ज्ञानादयो द्वादश चाततानाः’ इति पूर्वत्र प्रस्तुताः, ते वर्णिताः ।इदानीं गुणस्तुतिं करोति—
In plain words
Knowledge is direct perception of ultimate reality. Truth is speaking the actual fact and working for the welfare of all beings. Control is subduing the mind. Scriptural learning is listening to treatises on the supreme self. Envy is the inability to bear the excellence of others, and its absence is true lack of envy. Modesty is shrinking from unrighteous acts. Endurance is bearing the pairs of opposites without distress. Freedom from malice is hiding the faults of others. Sacrifice includes rites like the Agniṣṭoma and the daily offerings. Charity is surrendering wealth to qualified seekers. Steadiness is holding the senses in check even when objects are present. Tranquility is the resting of the inner organ, though some define it as the withdrawal of the outer senses too. These virtues, beginning with knowledge, are the great vows that lead the seeker to the ultimate goal of human life. The twelve virtues mentioned earlier have now been detailed. Next, the text proceeds to praise these qualities.
Close to the Sanskrit
Knowledge is perception of the true meaning. Truth is speech aligned with fact, and the welfare of beings. Dama is the subduing of the mind. Śruta is hearing the scriptural treatises on the self. Envy is intolerance towards all beings in their prosperity; its absence is non-envy. Hrī is shame in doing improper acts. Titikṣā is tolerance of pairs of opposites. Anusvārā is non-revealing of others' faults. Sacrifice is Agniṣṭoma and others, and the great sacrifice. Giving is abandonment of wealth etc. to brahmins. Dhṛti is restraint of senses even when objects are near. Śama is cessation of the inner organ; cessation of the outer organs, say some. These knowledge-virtues are great observances serving as means to the highest human goal for a brahmin. Those twelve knowledge-virtues which were introduced previously have been described. Now he undertakes the praise of these qualities.