12.209
गुरुरुवाच॥
The teacher spoke.
निष्कल्मषं ब्रह्मचर्यमिच्छता चरितुं सदा। निद्रा सर्वात्मना त्याज्या स्वप्नदोषानवेक्षता ॥१२-२०९-१॥
Whoever wishes to practice pure celibacy at all times must completely renounce sleep and be vigilant regarding the faults that arise from dreams.
स्वप्ने हि रजसा देही तमसा चाभिभूयते। देहान्तरमिवापन्नश्चरत्यपगतस्मृतिः ॥१२-२०९-२॥
In a dream, indeed, the embodied soul is overpowered by rajas and tamas; as if having obtained another body, it moves about with its memory gone.
ज्ञानाभ्यासाज्जागरतो जिज्ञासार्थमनन्तरम्। विज्ञानाभिनिवेशात्तु जागरत्यनिशं सदा ॥१२-२०९-३॥
For one who is awake through the practice of knowledge, inquiry immediately follows; but through absorption in higher knowledge, one remains ever awake at all times.
अत्राह को न्वयं भावः स्वप्ने विषयवानिव। प्रलीनैरिन्द्रियैर्देही वर्तते देहवानिव ॥१२-२०९-४॥
Here it is said: Who truly is this state, appearing as if possessed of objects in a dream? The embodied soul, with senses withdrawn, exists as if it still possesses a body.
अत्रोच्यते यथा ह्येतद्वेद योगेश्वरो हरिः। तथैतदुपपन्नार्थं वर्णयन्ति महर्षयः ॥१२-२०९-५॥
Here it is stated: "As the lord of yoga, Hari, knows this, so too do the great sages describe it with established meaning."
इन्द्रियाणां श्रमात्स्वप्नमाहुः सर्वगतं बुधाः। मनसस्तु प्रलीनत्वात्तत्तदाहुर्निदर्शनम् ॥१२-२०९-६॥
The wise say that dream arises from the fatigue of the senses and is all-pervading; but they say that the various manifestations are due to the dissolution of the mind.
कार्यव्यासक्तमनसः सङ्कल्पो जाग्रतो ह्यपि। यद्वन्मनोरथैश्वर्यं स्वप्ने तद्वन्मनोगतम् ॥१२-२०९-७॥
Even when awake, a mind absorbed in action forms intentions just as, in a dream, one enjoys the sovereignty of desires; similarly, whatever enters the mind becomes real to it.
संसाराणामसङ्ख्यानां कामात्मा तदवाप्नुयात्। मनस्यन्तर्हितं सर्वं वेद सोत्तमपूरुषः ॥१२-२०९-८॥
He, the highest person, knows all that is hidden within the mind and may attain that which is the desire-nature of countless existences.
गुणानामपि यद्यत्तत्कर्म जानात्युपस्थितम्। तत्तच्छंसन्ति भूतानि मनो यद्भावितं यथा ॥१२-२०९-९॥
Beings praise whatever action, among the qualities, is present and known, just as the mind has conceived it.
ततस्तमुपवर्तन्ते गुणा राजसतामसाः। सात्त्विको वा यथायोगमानन्तर्यफलोदयः ॥१२-२०९-१०॥
Then the qualities of passion and darkness approach him, or the quality of goodness, according to the connection, with the immediate arising of the fruit.
ततः पश्यत्यसम्बद्धान्वातपित्तकफोत्तरान्। रजस्तमोभवैर्भावैस्तदप्याहुर्दुरन्वयम् ॥१२-२०९-११॥
Then, one perceives disconnected conditions arising after vāta, pitta, and kapha, due to states produced by rajas and tamas; this too is said to be difficult to interpret.
प्रसन्नैरिन्द्रियैर्यद्यत्सङ्कल्पयति मानसम्। तत्तत्स्वप्नेऽप्युपरते मनोदृष्टिर्निरीक्षते ॥१२-२०९-१२॥
Whatever the mind, with clear senses, conceives, the mental vision perceives those very things even in dreams when the senses are at rest.
व्यापकं सर्वभूतेषु वर्ततेऽप्रतिघं मनः। मनस्यन्तर्हितं द्वारं देहमास्थाय मानसम् ॥१२-२०९-१३॥
The mind pervades all beings and moves without obstruction. The gateway hidden within the mind, taking support of the body, is of a mental nature.
यत्तत्सदसदव्यक्तं स्वपित्यस्मिन्निदर्शनम्। सर्वभूतात्मभूतस्थं तदध्यात्मगुणं विदुः ॥१२-२०९-१४॥
They know that spiritual quality as that which, being existent, non-existent, and unmanifest, sleeps in this example, abiding as the self in all beings.
लिप्सेत मनसा यश्च सङ्कल्पादैश्वरं गुणम्। आत्मप्रभावात्तं विद्यात्सर्वा ह्यात्मनि देवताः ॥१२-२०९-१५॥
Whoever desires by the mind a divine quality through resolve should know that it arises from one's own power, for truly, all deities reside within the self.
एवं हि तपसा युक्तमर्कवत्तमसः परम्। त्रैलोक्यप्रकृतिर्देही तपसा तं महेश्वरम् ॥१२-२०९-१६॥
Thus, indeed, one endowed with austerity, like the sun beyond darkness, the embodied soul, who is the nature of the three worlds, by austerity attains that great Lord.
तपो ह्यधिष्ठितं देवैस्तपोघ्नमसुरैस्तमः। एतद्देवासुरैर्गुप्तं तदाहुर्ज्ञानलक्षणम् ॥१२-२०९-१७॥
Austerity, presided over by the gods and destroyed by the asuras as darkness, is protected by both gods and asuras; this, they say, is characterized by knowledge.
सत्त्वं रजस्तमश्चेति देवासुरगुणान्विदुः। सत्त्वं देवगुणं विद्यादितरावासुरौ गुणौ ॥१२-२०९-१८॥
The qualities of sattva, rajas, and tamas are known as the attributes of the divine and the demonic. Sattva is to be understood as the divine quality, while the other two, rajas and tamas, are considered demonic qualities.
ब्रह्म तत्परमं वेद्यममृतं ज्योतिरक्षरम्। ये विदुर्भावितात्मानस्ते यान्ति परमां गतिम् ॥१२-२०९-१९॥
Those whose minds are absorbed and who know the Absolute, that supreme, immortal, imperishable light to be known, they attain the highest state.
हेतुमच्छक्यमाख्यातुमेतावज्ज्ञानचक्षुषा। प्रत्याहारेण वा शक्यमव्यक्तं ब्रह्म वेदितुम् ॥१२-२०९-२०॥
It is not possible to explain Brahman to this extent by reason and knowledge alone; but by withdrawal, the unmanifest Brahman can be known.
