12.209
गुरुरुवाच॥
gururuvāca॥
[गुरुः (guruḥ) - teacher; उवाच (uvāca) - said;]
(The teacher said.)
The teacher spoke.
निष्कल्मषं ब्रह्मचर्यमिच्छता चरितुं सदा। निद्रा सर्वात्मना त्याज्या स्वप्नदोषानवेक्षता ॥१२-२०९-१॥
niṣkalmaṣaṃ brahmacaryamicchatā carituṃ sadā। nidrā sarvātmanā tyājyā svapnadoṣānavekṣatā ॥12-209-1॥
[निष्कल्मषम् (niṣkalmaṣam) - free from impurity; ब्रह्मचर्यम् (brahmacaryam) - celibacy; इच्छता (icchatā) - by one desiring; चरितुम् (caritum) - to practice; सदा (sadā) - always; निद्रा (nidrā) - sleep; सर्वात्मना (sarvātmanā) - with one's whole being; त्याज्या (tyājyā) - should be abandoned; स्वप्नदोषान् (svapnadoṣān) - the faults of dreams; अवेक्षता (avekṣatā) - by one observing;]
(For one desiring to practice celibacy free from impurity always, sleep should be abandoned with one's whole being; the faults of dreams should be observed.)
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॥
svapne hi rajasā dehī tamasā cābhibhūyate। dehāntaram ivāpannaś caraty apagata-smṛtiḥ॥12-209-2॥
[स्वप्ने (svapne) - in dream; हि (hi) - indeed; रजसा (rajasā) - by rajas (passion, activity); देही (dehī) - the embodied (soul); तमसा (tamasā) - by tamas (darkness, ignorance); च (ca) - and; अभिभूयते (abhibhūyate) - is overpowered; देहान्तरम् (dehāntaram) - another body; इव (iva) - as if; आपन्नः (āpannaḥ) - having obtained; चरति (carati) - moves; अपगतस्मृतिः (apagata-smṛtiḥ) - with memory gone;]
(In dream indeed by rajas the embodied (soul) by tamas and is overpowered; another body as if having obtained moves with memory gone.)
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॥
jñānābhyāsājjāgarato jijñāsārthamanantaram। vijñānābhiniveśāttu jāgaratyaniśaṃ sadā ॥12-209-3॥
[ज्ञान-अभ्यासात् (jñāna-abhyāsāt) - from practice of knowledge; जागरतः (jāgarataḥ) - of the one who is awake; जिज्ञासा-अर्थम् (jijñāsā-artham) - for the purpose of inquiry; अनन्तरम् (anantaram) - immediately after; विज्ञान-अभिनिवेशात् (vijñāna-abhiniveśāt) - from absorption in higher knowledge; तु (tu) - but; जागरति (jāgarati) - remains awake; अनिशम् (aniśam) - always; सदा (sadā) - ever;]
(From practice of knowledge, for the one who is awake, immediately after for the purpose of inquiry; but from absorption in higher knowledge, one remains ever awake always.)
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॥
atrāha ko nvayaṃ bhāvaḥ svapne viṣayavāniva। pralīnairindriyairdehī vartate dehavāniva ॥12-209-4॥
[अत्र (atra) - here; आह (āha) - said; कः (kaḥ) - who; नु (nu) - indeed; अयम् (ayam) - this; भावः (bhāvaḥ) - state; स्वप्ने (svapne) - in dream; विषयवान् (viṣayavān) - possessor of objects; इव (iva) - as if; प्रलीनैः (pralīnaiḥ) - by dissolved; इन्द्रियैः (indriyaiḥ) - senses; देही (dehī) - embodied one; वर्तते (vartate) - exists; देहवान् (dehavān) - possessor of body; इव (iva) - as if;]
(Here (it is) said: Who indeed is this state, as if possessed of objects in dream? The embodied one, with senses dissolved, exists as if possessed of a body.)
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॥
atrocyate yathā hy etad veda yogeśvaro hariḥ। tathaitad upapannārthaṃ varṇayanti maharṣayaḥ ॥12-209-5॥
[अत्र (atra) - here; उच्यते (ucyate) - is said; यथा (yathā) - as; हि (hi) - indeed; एतत् (etat) - this; वेद (veda) - knows; योगेश्वरः (yogeśvaraḥ) - the lord of yoga; हरिः (hariḥ) - Hari; तथा (tathā) - so; एतत् (etat) - this; उपपन्नार्थम् (upapannārtham) - with established meaning; वर्णयन्ति (varṇayanti) - describe; महर्षयः (maharṣayaḥ) - great sages;]
(Here it is said: as indeed the lord of yoga, Hari, knows this, so the great sages describe this with established meaning.)
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॥
indriyāṇāṃ śramātsvapnam āhuḥ sarvagataṃ budhāḥ। manasastu pralīnatvāt tattad āhur nidarśanam ॥12-209-6॥
[इन्द्रियाणाम् (indriyāṇām) - of the senses; श्रमात् (śramāt) - from fatigue; स्वप्नम् (svapnam) - dream; आहुः (āhuḥ) - they say; सर्वगतम् (sarvagatam) - all-pervading; बुधाः (budhāḥ) - the wise; मनसः (manasaḥ) - of the mind; तु (tu) - but; प्रलीनत्वात् (pralīnatvāt) - from dissolution; तत्तत् (tattat) - this and that; आहुः (āhuḥ) - they say; निदर्शनम् (nidarśanam) - manifestation;]
(Of the senses, from fatigue, dream, they say, all-pervading, the wise; of the mind, but, from dissolution, this and that, they say, manifestation.)
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॥
kāryavyāsaktamanasaḥ saṅkalpo jāgrato hyapi। yadvanmanorathaiśvaryaṃ svapne tadvānmanogatam ॥12-209-7॥
[कार्य (kārya) - action; work; व्यासक्त (vyāsakta) - attached; engaged; मनसः (manasaḥ) - of the mind; सङ्कल्पः (saṅkalpaḥ) - resolve; intention; जाग्रतः (jāgrataḥ) - of the waking (person); हि (hi) - indeed; अपि (api) - even; यद्वत् (yadvat) - just as; मनोरथ (manoratha) - desire; wish; ऐश्वर्यं (aiśvaryam) - sovereignty; power; स्वप्ने (svapne) - in dream; तद्वत् (tadvat) - so; in the same way; मनोगतम् (manogatam) - what has entered the mind;]
(The resolve of a mind attached to action, even in the waking state, is just as the sovereignty of desires in a dream; so is what has entered the mind.)
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॥
saṃsārāṇāmasaṅkhyānāṃ kāmātmā tadavāpnuyāt। manasyantarhitaṃ sarvaṃ veda sottamapūruṣaḥ ॥12-209-8॥
[संसाराणाम् (saṃsārāṇām) - of existences; of cycles of birth and death; असङ्ख्यानाम् (asaṅkhyānām) - of innumerable; of countless; कामात्मा (kāmātmā) - whose nature is desire; desire-souled; तत् (tat) - that; अवाप्नुयात् (avāpnuyāt) - might attain; may obtain; मनसि (manasi) - in the mind; अन्तर्हितम् (antarhitam) - hidden within; concealed; सर्वम् (sarvam) - all; everything; वेद (veda) - knows; सः (saḥ) - he; उत्तम (uttama) - highest; best; पूरुषः (pūruṣaḥ) - person; being;]
(Of the innumerable existences, whose nature is desire, that he might attain. All that is hidden within the mind, he, the highest person, knows.)
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॥
guṇānām api yad yat tat karma jānāti upasthitam। tat tat śaṁsanti bhūtāni mano yad bhāvitaṁ yathā ॥12-209-9॥
[गुणानाम् (guṇānām) - of qualities; (of the guṇas;) अपि (api) - also; यत् (yat) - whatever; यत् (yat) - whatever; तत् (tat) - that; कर्म (karma) - action; जानाति (jānāti) - knows; उपस्थितम् (upasthitam) - present; तत् (tat) - that; तत् (tat) - that; शंसन्ति (śaṁsanti) - praise; भूतानि (bhūtāni) - beings; मनो (mano) - mind; यत् (yat) - whatever; भावितम् (bhāvitaṁ) - conceived; यथा (yathā) - as;]
(Of the qualities also, whatever action is present, whatever the mind has conceived, that action beings praise as it is.)
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॥
tatastamupavartante guṇā rājasatāmasāḥ। sāttviko vā yathāyogamānantaryaphalodayaḥ ॥12-209-10॥
[ततः (tataḥ) - then; तम् (tam) - him; उपवर्तन्ते (upavartante) - approach; गुणाः (guṇāḥ) - qualities; राजस (rājasa) - of passion; तामसाः (tāmasāḥ) - of darkness; सात्त्विकः (sāttvikaḥ) - of goodness; वा (vā) - or; यथा (yathā) - according as; योगम् (yogam) - connection; अनन्तर्य (anantarya) - immediate; फल (phala) - fruit; उदयः (udayaḥ) - arising;]
(Then him approach qualities of passion and darkness. Or the quality of goodness, according as connection, immediate fruit arising.)
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॥
tataḥ paśyatyasambaddhānvātapittakaphottarān। rajastamobhavairbhāvaistadapyāhurduranvayam ॥12-209-11॥
[ततः (tataḥ) - then; पश्यति (paśyati) - sees; असम्बद्धान् (asambaddhān) - disconnected; वातपित्तकफोत्तरान् (vāta-pitta-kapha-uttarān) - subsequent to vāta, pitta, and kapha; रजः (rajas) - by rajas; तमः (tamas) - by tamas; भवैः (bhavaiḥ) - by conditions; भावैः (bhāvaiḥ) - by states; तत् (tat) - that; अपि (api) - also; आहुः (āhuḥ) - they say; दुरन्वयम् (duranvayam) - difficult to interpret;]
(Then sees disconnected (conditions) subsequent to vāta, pitta, and kapha, by conditions and states born of rajas and tamas; that also, they say, is difficult to interpret.)
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॥
prasannair indriyaiḥ yad yat saṅkalpayati mānasam। tat tat svapne'py uparate mano-dṛṣṭir nirīkṣate ॥12-209-12॥
[प्रसन्नैः (prasannaiḥ) - by clear; by tranquil; by pleased; इन्द्रियैः (indriyaiḥ) - by the senses; यत् यत् (yat yat) - whatever; whichever; सङ्कल्पयति (saṅkalpayati) - imagines; forms a conception; मानसम् (mānasam) - the mind; mental; तत् तत् (tat tat) - that; those; स्वप्ने (svapne) - in dream; अपि (api) - even; also; उपरते (uparate) - when at rest; when ceased; मनोदृष्टिः (mano-dṛṣṭiḥ) - mental vision; perception of the mind; निरीक्षते (nirīkṣate) - observes; beholds;]
(By clear senses, whatever the mind imagines, that, even in dream, when at rest, the mental vision observes.)
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॥
vyāpakaṃ sarvabhūteṣu vartate'pratighaṃ manaḥ। manasy antarhitaṃ dvāraṃ deham āsthāya mānasam ॥12-209-13॥
[व्यापकं (vyāpakaṃ) - pervading; सर्वभूतेषु (sarvabhūteṣu) - in all beings; वर्तते (vartate) - exists; अप्रतिघं (apratighaṃ) - unobstructed; मनः (manaḥ) - mind; मनसि (manasi) - in the mind; अन्तर्हितं (antarhitaṃ) - hidden; द्वारं (dvāraṃ) - door; देहम् (deham) - body; आस्थाय (āsthāya) - resorting to; मानसम् (mānasam) - mental;]
(The mind, pervading all beings, exists unobstructed. The door hidden in the mind, resorting to the body, is mental.)
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॥
yattat-sadasad-avyaktaṃ svapityasmin-nidarśanam। sarvabhūtātmabhūtasthaṃ tadadhyātmaguṇaṃ viduḥ ॥12-209-14॥
[यत् (yat) - which; तत् (tat) - that; सत् (sat) - existent; असत् (asat) - non-existent; अव्यक्तम् (avyaktam) - unmanifest; स्वपिति (svapiti) - sleeps; अस्मिन् (asmin) - in this; निदर्शनम् (nidarśanam) - example; सर्वभूतात्म (sarvabhūtātma) - self of all beings; भूतस्थम् (bhūtastham) - abiding in beings; तत् (tat) - that; अध्यात्मगुणम् (adhyātmaguṇam) - spiritual quality; विदुः (viduḥ) - they know;]
(Which that existent non-existent unmanifest sleeps in this example; self of all beings abiding in beings that spiritual quality they know.)
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॥
lipset manasā yaś ca saṅkalpād aiśvaraṃ guṇam। ātmaprabhāvāt taṃ vidyāt sarvā hy ātmani devatāḥ ॥12-209-15॥
[लिप्सेत् (lipset) - should desire; मनसा (manasā) - by the mind; यः (yaḥ) - who; च (ca) - and; सङ्कल्पात् (saṅkalpāt) - from resolve; ऐश्वरम् (aiśvaram) - divine; गुणम् (guṇam) - quality; आत्मप्रभावात् (ātmaprabhāvāt) - from one's own power; तं (taṃ) - that; विद्यात् (vidyāt) - should know; सर्वाः (sarvāḥ) - all; हि (hi) - indeed; आत्मनि (ātmani) - in the self; देवताः (devatāḥ) - deities;]
(He who should desire by the mind the divine quality from resolve, should know that (quality) as arising from one's own power; for indeed, all deities are in the self.)
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॥
evaṃ hi tapasā yuktam arkavat tamasaḥ param। trailokya-prakṛtir dehī tapasā taṃ maheśvaram ॥12-209-16॥
[एवं (evaṃ) - thus; हि (hi) - indeed; तपसा (tapasā) - by austerity; युक्तम् (yuktam) - endowed; अर्कवत् (arkavat) - like the sun; तमसः (tamasaḥ) - of darkness; परम् (param) - beyond; त्रैलोक्यप्रकृतिः (trailokya-prakṛtiḥ) - the nature of the three worlds; देही (dehī) - the embodied one; तपसा (tapasā) - by austerity; तम् (tam) - him; महेश्वरम् (maheśvaram) - the great lord;]
(Thus indeed, endowed with austerity, like the sun beyond darkness, the embodied one, the nature of the three worlds, by austerity (attains) him, the great lord.)
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॥
tapo hyadhiṣṭhitaṃ devais tapoghnam asurais tamaḥ। etad devāsurair guptaṃ tad āhur jñānalakṣaṇam ॥12-209-17॥
[तपः (tapaḥ) - austerity; हि (hi) - indeed; अधिष्ठितम् (adhiṣṭhitam) - presided over; देवैः (devaiḥ) - by the gods; तपः-घ्नम् (tapaḥ-ghnam) - destroying austerity; असुरैः (asuraiḥ) - by the asuras; तमः (tamaḥ) - darkness; एतत् (etat) - this; देव-असुरैः (deva-asuraiḥ) - by the gods and asuras; गुप्तम् (guptam) - protected; तत् (tat) - that; आहुः (āhuḥ) - they say; ज्ञान-लक्षणम् (jñāna-lakṣaṇam) - characterized by knowledge;]
(Austerity indeed presided over by the gods, darkness destroying austerity by the asuras. This, protected by the gods and asuras, they say, is characterized by knowledge.)
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॥
sattvaṃ rajastamaś ceti devāsuraguṇān viduḥ। sattvaṃ devaguṇaṃ vidyāditarau āsurau guṇau ॥12-209-18॥
[सत्त्वम् (sattvam) - existence; essence; purity; sattva; guna; रजः (rajaḥ) - activity; passion; rajas; guna; तमः (tamaḥ) - darkness; inertia; tamas; guna; च (ca) - and; इति (iti) - thus; देव-असुर-गुणान् (deva-asura-guṇān) - divine-demonic-qualities; विदुः (viduḥ) - they know; सत्त्वम् (sattvam) - existence; essence; purity; sattva; guna; देव-गुणम् (deva-guṇam) - divine-quality; विद्यात् (vidyāt) - one should know; इतरौ (itarau) - the other two; आसुरौ (āsurau) - demonic; गुणौ (guṇau) - qualities;]
(Existence, activity, and darkness—thus, they know as the qualities of the divine and demonic. Existence is to be known as the divine quality; the other two are demonic qualities.)
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॥
brahma tatparamaṃ vedyam amṛtaṃ jyotir akṣaram। ye vidur bhāvitātmānas te yānti paramāṃ gatim ॥12-209-19॥
[ब्रह्म (brahma) - the Absolute; तत् (tat) - that; परमम् (paramam) - supreme; वेद्यम् (vedyam) - to be known; अमृतम् (amṛtam) - immortal; ज्योतिः (jyotis) - light; अक्षरम् (akṣaram) - imperishable; ये (ye) - those who; विदुः (viduḥ) - know; भावितात्मानः (bhāvitātmānaḥ) - whose minds are absorbed; ते (te) - they; यान्ति (yānti) - go; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(The Absolute, that supreme, to be known, immortal, light, imperishable—those who know, whose minds are absorbed, they go to the supreme state.)
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॥
hetumacchakyamākhyātumetāvajjñānacakṣuṣā। pratyāhāreṇa vā śakyamavyaktaṃ brahma veditum ॥12-209-20॥
[हेतुना (hetunā) - by reason; by cause; अच्छक्यम् (acchakyam) - not possible; आख्यातुम् (ākhyātum) - to declare; to explain; एतावत् (etāvat) - thus far; up to this extent; ज्ञानचक्षुषा (jñānacakṣuṣā) - with the eye of knowledge; प्रत्याहारेण (pratyāhāreṇa) - by withdrawal; by abstraction; वा (vā) - or; शक्यम् (śakyam) - possible; अव्यक्तम् (avyaktam) - the unmanifest; ब्रह्म (brahma) - Brahman; वेदितुम् (veditum) - to know; to realize;]
(By reason, it is not possible to declare up to this extent with the eye of knowledge. Or, by withdrawal, it is possible to know the unmanifest Brahman.)
It is not possible to explain Brahman to this extent by reason and knowledge alone; but by withdrawal, the unmanifest Brahman can be known.
