12.209
gururuvāca॥
The teacher spoke.
niṣkalmaṣaṃ brahmacaryamicchatā carituṃ sadā। nidrā sarvātmanā tyājyā svapnadoṣānavekṣatā ॥12-209-1॥
Whoever wishes to practice pure celibacy at all times must completely renounce sleep and be vigilant regarding the faults that arise from dreams.
svapne hi rajasā dehī tamasā cābhibhūyate। dehāntaram ivāpannaś caraty apagata-smṛtiḥ॥12-209-2॥
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.
jñānābhyāsājjāgarato jijñāsārthamanantaram। vijñānābhiniveśāttu jāgaratyaniśaṃ sadā ॥12-209-3॥
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.
atrāha ko nvayaṃ bhāvaḥ svapne viṣayavāniva। pralīnairindriyairdehī vartate dehavāniva ॥12-209-4॥
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 The embodied soul, with senses withdrawn, exists as if it still possesses a body.
atrocyate yathā hy etad veda yogeśvaro hariḥ। tathaitad upapannārthaṃ varṇayanti maharṣayaḥ ॥12-209-5॥
Here it is stated: "As the lord of yoga, Hari, knows this, so too do the great sages describe it with established meaning."
indriyāṇāṃ śramātsvapnam āhuḥ sarvagataṃ budhāḥ। manasastu pralīnatvāt tattad āhur nidarśanam ॥12-209-6॥
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.
kāryavyāsaktamanasaḥ saṅkalpo jāgrato hyapi। yadvanmanorathaiśvaryaṃ svapne tadvānmanogatam ॥12-209-7॥
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.
saṃsārāṇāmasaṅkhyānāṃ kāmātmā tadavāpnuyāt। manasyantarhitaṃ sarvaṃ veda sottamapūruṣaḥ ॥12-209-8॥
He, the highest person, knows all that is hidden within the mind and may attain that which is the desire-nature of countless existences.
guṇānām api yad yat tat karma jānāti upasthitam। tat tat śaṁsanti bhūtāni mano yad bhāvitaṁ yathā ॥12-209-9॥
Beings praise whatever action, among the qualities, is present and known, just as the mind has conceived it.
tatastamupavartante guṇā rājasatāmasāḥ। sāttviko vā yathāyogamānantaryaphalodayaḥ ॥12-209-10॥
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.
tataḥ paśyatyasambaddhānvātapittakaphottarān। rajastamobhavairbhāvaistadapyāhurduranvayam ॥12-209-11॥
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.
prasannair indriyaiḥ yad yat saṅkalpayati mānasam। tat tat svapne'py uparate mano-dṛṣṭir nirīkṣate ॥12-209-12॥
Whatever the mind, with clear senses, conceives, the mental vision perceives those very things even in dreams when the senses are at rest.
vyāpakaṃ sarvabhūteṣu vartate'pratighaṃ manaḥ। manasy antarhitaṃ dvāraṃ deham āsthāya mānasam ॥12-209-13॥
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.
yattat-sadasad-avyaktaṃ svapityasmin-nidarśanam। sarvabhūtātmabhūtasthaṃ tadadhyātmaguṇaṃ viduḥ ॥12-209-14॥
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.
lipset manasā yaś ca saṅkalpād aiśvaraṃ guṇam। ātmaprabhāvāt taṃ vidyāt sarvā hy ātmani devatāḥ ॥12-209-15॥
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.
evaṃ hi tapasā yuktam arkavat tamasaḥ param। trailokya-prakṛtir dehī tapasā taṃ maheśvaram ॥12-209-16॥
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.
tapo hyadhiṣṭhitaṃ devais tapoghnam asurais tamaḥ। etad devāsurair guptaṃ tad āhur jñānalakṣaṇam ॥12-209-17॥
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.
sattvaṃ rajastamaś ceti devāsuraguṇān viduḥ। sattvaṃ devaguṇaṃ vidyāditarau āsurau guṇau ॥12-209-18॥
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.
brahma tatparamaṃ vedyam amṛtaṃ jyotir akṣaram। ye vidur bhāvitātmānas te yānti paramāṃ gatim ॥12-209-19॥
Those whose minds are absorbed and who know the Absolute, that supreme, immortal, imperishable light to be known, they attain the highest state.
hetumacchakyamākhyātumetāvajjñānacakṣuṣā। pratyāhāreṇa vā śakyamavyaktaṃ brahma veditum ॥12-209-20॥
It is not possible to explain Brahman to this extent by reason and knowledge alone; but by withdrawal, the unmanifest Brahman can be known.
