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भीष्म उवाच॥
Bhīṣma said.
हन्त वक्ष्यामि ते पार्थ ध्यानयोगं चतुर्विधम्। यं ज्ञात्वा शाश्वतीं सिद्धिं गच्छन्ति परमर्षयः ॥१२-१८८-१॥
O Pārtha, I will now explain to you the fourfold yoga of meditation, by knowing which the supreme sages attain eternal perfection.
यथा स्वनुष्ठितं ध्यानं तथा कुर्वन्ति योगिनः। महर्षयो ज्ञानतृप्ता निर्वाणगतमानसाः ॥१२-१८८-२॥
Just as meditation is properly practiced, so do the yogis act; the great sages, satisfied with knowledge, have minds that have attained liberation.
नावर्तन्ते पुनः पार्थ मुक्ताः संसारदोषतः। जन्मदोषपरिक्षीणाः स्वभावे पर्यवस्थिताः ॥१२-१८८-३॥
O Pārtha, those who are liberated from the faults of saṃsāra do not return again; those whose faults of birth are exhausted remain established in their own true nature.
निर्द्वंद्वा नित्यसत्त्वस्था विमुक्ता नित्यमाश्रिताः। असङ्गीन्यविवादीनि मनःशान्तिकराणि च ॥१२-१८८-४॥
They are free from dualities, steadfast in eternal essence, liberated, always resorting to the eternal, unattached, free from disputes, and bring peace of mind.
तत्र स्वाध्यायसंश्लिष्टमेकाग्रं धारयेन्मनः। पिण्डीकृत्येन्द्रियग्राममासीनः काष्ठवन्मुनिः ॥१२-१८८-५॥
There, the sage should sit like a log, having gathered the senses, and hold the mind one-pointed, joined with self-study.
शब्दं न विन्देच्छ्रोत्रेण स्पर्शं त्वचा न वेदयेत्। रूपं न चक्षुषा विद्याज्जिह्वया न रसांस्तथा ॥१२-१८८-६॥
One should not perceive sound with the ear, nor feel touch with the skin, nor know form with the eye, nor taste tastes with the tongue, in this way.
घ्रेयाण्यपि च सर्वाणि जह्याद्ध्यानेन योगवित्। पञ्चवर्गप्रमाथीनि नेच्छेच्चैतानि वीर्यवान् ॥१२-१८८-७॥
The yogi, through meditation, should renounce all desirable things; the strong-minded should not wish for these fivefold destroyers.
ततो मनसि संसज्य पञ्चवर्गं विचक्षणः। समादध्यान्मनो भ्रान्तमिन्द्रियैः सह पञ्चभिः ॥१२-१८८-८॥
Then, the wise person, having gathered the group of five in the mind, should steady the restless mind along with the five senses.
विसञ्चारि निरालम्बं पञ्चद्वारं चलाचलम्। पूर्वे ध्यानपथे धीरः समादध्यान्मनोऽन्तरम् ॥१२-१८८-९॥
The mind, which moves about without support and has five doors, both moving and unmoving, should be fixed within by the steadfast one on the former path of meditation.
इन्द्रियाणि मनश्चैव यदा पिण्डीकरोत्ययम्। एष ध्यानपथः पूर्वो मया समनुवर्णितः ॥१२-१८८-१०॥
When one gathers the senses and the mind together, I have already described this earlier path of meditation.
तस्य तत्पूर्वसंरुद्धं मनःषष्ठमनन्तरम्। स्फुरिष्यति समुद्भ्रान्तं विद्युदम्बुधरे यथा ॥१२-१८८-११॥
His mind, which had previously been restrained, will suddenly surge forth, agitated, just like lightning in a cloud.
जलबिन्दुर्यथा लोलः पर्णस्थः सर्वतश्चलः। एवमेवास्य तच्चित्तं भवति ध्यानवर्त्मनि ॥१२-१८८-१२॥
Just as a water-drop, unsteady and moving in all directions on a leaf, so too does this person's mind become restless on the path of meditation.
समाहितं क्षणं किञ्चिद्ध्यानवर्त्मनि तिष्ठति। पुनर्वायुपथं भ्रान्तं मनो भवति वायुवत् ॥१२-१८८-१३॥
For a moment, the mind remains somewhat collected on the path of meditation; but again, wandering on the path of the wind, it becomes like the wind.
अनिर्वेदो गतक्लेशो गततन्द्रीरमत्सरः। समादध्यात्पुनश्चेतो ध्यानेन ध्यानयोगवित् ॥१२-१८८-१४॥
One who is free from despondency, suffering, lethargy, and envy should again fix his mind in meditation, being skilled in the yoga of meditation.
विचारश्च वितर्कश्च विवेकश्चोपजायते। मुनेः समादधानस्य प्रथमं ध्यानमादितः ॥१२-१८८-१५॥
At the beginning of the first meditation, deliberation, reflection, and discernment arise for the sage who is engaged in concentration.
मनसा क्लिश्यमानस्तु समाधानं च कारयेत्। न निर्वेदं मुनिर्गच्छेत्कुर्यादेवात्मनो हितम् ॥१२-१८८-१६॥
Even if troubled in mind, one should seek resolution and not let the sage fall into despair; one should always act for one's own welfare.
पांसुभस्मकरीषाणां यथा वै राशयश्चिताः। सहसा वारिणा सिक्ता न यान्ति परिभावनाम् ॥१२-१८८-१७॥
Just as heaps of dust, ash, and dung, when suddenly soaked with water, do not dissolve, so too...
किञ्चित्स्निग्धं यथा च स्याच्छुष्कचूर्णमभावितम्। क्रमशस्तु शनैर्गच्छेत्सर्वं तत्परिभावनम् ॥१२-१८८-१८॥
The powder should be made slightly unctuous, and if it is dry and not yet moistened, the moistening should be done gradually and slowly.
एवमेवेन्द्रियग्रामं शनैः सम्परिभावयेत्। संहरेत्क्रमशश्चैव स सम्यक्प्रशमिष्यति ॥१२-१८८-१९॥
In this way, one should slowly and thoroughly restrain the group of senses; withdrawing them gradually, he will indeed attain complete tranquility.
स्वयमेव मनश्चैव पञ्चवर्गश्च भारत। पूर्वं ध्यानपथं प्राप्य नित्ययोगेन शाम्यति ॥१२-१८८-२०॥
O Bhārata, the mind and the five senses, by themselves, become tranquil through constant practice of yoga, having first attained the path of meditation.
न तत्पुरुषकारेण न च दैवेन केनचित्। सुखमेष्यति तत्तस्य यदेवं संयतात्मनः ॥१२-१८८-२१॥
Happiness does not come to a person merely by personal effort or by fate alone; it comes to him who is thus self-restrained.
सुखेन तेन संयुक्तो रंस्यते ध्यानकर्मणि। गच्छन्ति योगिनो ह्येवं निर्वाणं तन्निरामयम् ॥१२-१८८-२२॥
He, united with happiness, delights in meditation. Thus, yogis indeed attain that liberation which is free from all affliction.
