12.228
व्यास उवाच॥
Vyāsa said.
अथ चेद्रोचयेदेतद्द्रुह्येत मनसा तथा। उन्मज्जंश्च निमज्जंश्च ज्ञानवान्प्लववान्भवेत् ॥१२-२२८-१॥
Now, if one were to approve this, he would be deceived by the mind in the same way. Rising and sinking, the wise one would become as one afloat on a raft.
प्रज्ञया निर्मितैर्धीरास्तारयन्त्यबुधान्प्लवैः। नाबुधास्तारयन्त्यन्यानात्मानं वा कथञ्चन ॥१२-२२८-२॥
The wise, using means constructed by wisdom, help the ignorant cross over with rafts; but the ignorant cannot help either others or themselves cross in any way.
छिन्नदोषो मुनिर्योगान्युक्तो युञ्जीत द्वादश। दशकर्मसुखानर्थानुपायापायनिर्भयः ॥१२-२२८-३॥
A sage who has eradicated faults and is engaged in yogic practices should, without fear, undertake the twelve (or ten) prescribed actions, pleasures, objects, means, and dangers.
चक्षुराचारवित्प्राज्ञो मनसा दर्शनेन च। यच्छेद्वाङ्मनसी बुद्ध्या य इच्छेज्ज्ञानमुत्तमम् ॥ ज्ञानेन यच्छेदात्मानं य इच्छेच्छान्तिमात्मनः ॥१२-२२८-४॥
The wise person who knows proper conduct should control the eyes with the mind and vision; whoever seeks the highest knowledge should restrain speech and mind with the intellect. By knowledge, one who desires peace for the self should restrain the self.
एतेषां चेदनुद्रष्टा पुरुषोऽपि सुदारुणः। यदि वा सर्ववेदज्ञो यदि वाप्यनृचोऽजपः ॥१२-२२८-५॥
If among these, a person is a non-observer, he is very cruel, whether he is a knower of all the Vedas or even if he does not recite ṛc or chant japa.
यदि वा धार्मिको यज्वा यदि वा पापकृत्तमः। यदि वा पुरुषव्याघ्रो यदि वा क्लैब्यधारिता ॥१२-२२८-६॥
Whether one is a righteous sacrificer, the most sinful, a tiger among men, or one possessed of impotence.
तरत्येव महादुर्गं जरामरणसागरम्। एवं ह्येतेन योगेन युञ्जानोऽप्येकमन्ततः ॥ अपि जिज्ञासमानो हि शब्दब्रह्मातिवर्तते ॥१२-२२८-७॥
He truly crosses the great fortress, the ocean of old age and death. Thus, even by this yoga, one who practices, even if only ultimately or even if merely inquiring, indeed transcends the verbal Absolute.
धर्मोपस्थो ह्रीवरूथ उपायापायकूबरः। अपानाक्षः प्राणयुगः प्रज्ञायुर्जीवबन्धनः ॥१२-२२८-८॥
Righteousness is the foundation, modesty is the protection, means and loss are the support; downward-breath is the axis, life-breath is the pair, wisdom is the duration of life, and the living-being is bound.
चेतनाबन्धुरश्चारुराचारग्रहनेमिवान्। दर्शनस्पर्शनवहो घ्राणश्रवणवाहनः ॥१२-२२८-९॥
He is a companion of consciousness, graceful in movement and grasping, like one who bears the faculties of sight, touch, and is the vehicle for smell and hearing.
प्रज्ञानाभिः सर्वतन्त्रप्रतोदो ज्ञानसारथिः। क्षेत्रज्ञाधिष्ठितो धीरः श्रद्धादमपुरःसरः ॥१२-२२८-१०॥
With wisdom as the reins, the goad of all disciplines, and knowledge as the charioteer, the steadfast one, guided by the knower of the field, advances with faith and self-control at the forefront.
त्यागवर्त्मानुगः क्षेम्यः शौचगो ध्यानगोचरः। जीवयुक्तो रथो दिव्यो ब्रह्मलोके विराजते ॥१२-२२८-११॥
The divine chariot, endowed with life, following the path of renunciation, auspicious, pure, and absorbed in meditation, shines resplendently in the world of Brahman.
अथ सन्त्वरमाणस्य रथमेतं युयुक्षतः। अक्षरं गन्तुमनसो विधिं वक्ष्यामि शीघ्रगम् ॥१२-२२८-१२॥
Now, I shall explain to the one who is in haste and wishes to yoke this chariot, the swift-moving method for the mind to proceed to the axle.
सप्त यो धारणाः कृत्स्ना वाग्यतः प्रतिपद्यते। पृष्ठतः पार्श्वतश्चान्या यावत्यस्ताः प्रधारणाः ॥१२-२२८-१३॥
The seven complete concentrations that are attained verbally are called the principal concentrations; those that are from behind, from the side, and any others are the secondary concentrations.
क्रमशः पार्थिवं यच्च वायव्यं खं तथा पयः। ज्योतिषो यत्तदैश्वर्यमहङ्कारस्य बुद्धितः ॥१२-२२८-१४॥
In sequence, the earthly, the airy, space, and water; the sovereignty of light arises from the intellect of ego.
अव्यक्तस्य तथैश्वर्यं क्रमशः प्रतिपद्यते। विक्रमाश्चापि यस्यैते तथा युङ्क्ते स योगतः ॥१२-२२८-१५॥
The sovereignty of the unmanifest is gradually attained. The powers, too, of the one to whom these are thus joined, are due to union (yoga).
अथास्य योगयुक्तस्य सिद्धिमात्मनि पश्यतः। निर्मथ्यमानः सूक्ष्मत्वाद्रूपाणीमानि दर्शयेत् ॥१२-२२८-१६॥
Now, when one is endowed with yoga and perceives perfection in the self, as the self is churned, due to its subtlety, these forms become manifest.
शैशिरस्तु यथा धूमः सूक्ष्मः संश्रयते नभः। तथा देहाद्विमुक्तस्य पूर्वरूपं भवत्युत ॥१२-२२८-१७॥
Just as in winter, subtle smoke merges into the sky, so too, the previous form of one who is liberated from the body indeed becomes (dissolves or merges).
अथ धूमस्य विरमे द्वितीयं रूपदर्शनम्। जलरूपमिवाकाशे तत्रैवात्मनि पश्यति ॥१२-२२८-१८॥
Then, when the smoke ceases, the second form appears; just as one sees the form of water in the sky, so too, there itself, one perceives it in the self.
अपां व्यतिक्रमे चापि वह्निरूपं प्रकाशते। तस्मिन्नुपरते चास्य पीतवस्त्रवदिष्यते ॥ ऊर्णारूपसवर्णं च तस्य रूपं प्रकाशते ॥१२-२२८-१९॥
When the waters are absent, a form like fire appears. When that ceases, it is considered to be like yellow cloth. A form like wool and of the same color also appears.
अथ श्वेतां गतिं गत्वा वायव्यं सूक्ष्ममप्यजः। अशुक्लं चेतसः सौक्ष्म्यमव्यक्तं ब्रह्मणोऽस्य वै ॥१२-२२८-२०॥
Then, having traversed the white path, the unborn one attains even the airy subtle state; the non-white subtlety of the mind is indeed the unmanifest aspect of this Brahman.
एतेष्वपि हि जातेषु फलजातानि मे शृणु। जातस्य पार्थिवैश्वर्ये सृष्टिरिष्टा विधीयते ॥१२-२२८-२१॥
Hear from me also about the kinds of fruits among these beings that are born. For those who are born, the creation of desired royal prosperity is established.
प्रजापतिरिवाक्षोभ्यः शरीरात्सृजति प्रजाः। अङ्गुल्यङ्गुष्ठमात्रेण हस्तपादेन वा तथा ॥१२-२२८-२२॥
Just as Prajāpati creates beings from his own body, so too does Akṣobhya generate beings from his body, whether by the measure of a finger, a thumb, a hand, or a foot, or in a similar manner.
पृथिवीं कम्पयत्येको गुणो वायोरिति स्मृतः। आकाशभूतश्चाकाशे सवर्णत्वात्प्रणश्यति ॥१२-२२८-२३॥
It is said that a single quality of wind shakes the earth. That which is of the nature of space perishes in space due to sameness of nature.
वर्णतो गृह्यते चापि कामात्पिबति चाशयान्। न चास्य तेजसा रूपं दृश्यते शाम्यते तथा ॥१२-२२८-२४॥
It is grasped by its color and also consumes intentions out of desire. Yet, its form is not seen due to its brilliance; thus, it is extinguished in the same way.
अहङ्कारस्य विजितेः पञ्चैते स्युर्वशानुगाः। षण्णामात्मनि बुद्धौ च जितायां प्रभवत्यथ ॥१२-२२८-२५॥
When the ego is conquered, these five become subject to control. When the six are conquered in the self and intellect, then mastery arises.
निर्दोषा प्रतिभा ह्येनं कृत्स्ना समभिवर्तते। तथैव व्यक्तमात्मानमव्यक्तं प्रतिपद्यते ॥१२-२२८-२६॥
Faultless intelligence completely pervades him; in the same way, the manifest self attains the unmanifest.
यतो निःसरते लोको भवति व्यक्तसञ्ज्ञकः। तत्राव्यक्तमयीं व्याख्यां शृणु त्वं विस्तरेण मे ॥ तथा व्यक्तमयीं चैव सङ्ख्यां पूर्वं निबोध मे ॥१२-२२८-२७॥
From which the world called manifest arises, there, listen from me in detail to the explanation of the unmanifest. Likewise, also, understand from me the enumeration of the manifest as explained before.
पञ्चविंशतितत्त्वानि तुल्यान्युभयतः समम्। योगे साङ्ख्येऽपि च तथा विशेषांस्तत्र मे शृणु ॥१२-२२८-२८॥
The twenty-five principles are considered equal in both Yoga and Sāṅkhya; now, listen to me as I explain their distinctions. 12-228-28.
प्रोक्तं तद्व्यक्तमित्येव जायते वर्धते च यत्। जीर्यते म्रियते चैव चतुर्भिर्लक्षणैर्युतम् ॥१२-२२८-२९॥
That which is called manifest is that which is born, grows, decays, and dies—endowed with these four characteristics.
विपरीतमतो यत्तु तदव्यक्तमुदाहृतम्। द्वावात्मानौ च वेदेषु सिद्धान्तेष्वप्युदाहृतौ ॥१२-२२८-३०॥
But therefore, that which is opposite is called the unmanifest. The Vedas and established doctrines also speak of two selves.
चतुर्लक्षणजं त्वन्यं चतुर्वर्गं प्रचक्षते। व्यक्तमव्यक्तजं चैव तथा बुद्धमथेतरत् ॥ सत्त्वं क्षेत्रज्ञ इत्येतद्द्वयमप्यनुदर्शितम् ॥१२-२२८-३१॥
That which arises from four characteristics is declared as another fourfold group: the manifest, that born from the unmanifest, intellect, and the other. Likewise, being and the knower of the field—these two have also been described.
द्वावात्मानौ च वेदेषु विषयेषु च रज्यतः। विषयात्प्रतिसंहारः साङ्ख्यानां सिद्धिलक्षणम् ॥१२-२२८-३२॥
The two selves become attached to the Vedas and to objects; withdrawal from objects is the mark of accomplishment for the Sāṅkhyas.
निर्ममश्चानहङ्कारो निर्द्वंद्वश्छिन्नसंशयः। नैव क्रुध्यति न द्वेष्टि नानृता भाषते गिरः ॥१२-२२८-३३॥
He who is without possessiveness and ego, free from dualities, whose doubts are destroyed, neither becomes angry nor hates, nor utters false words.
आक्रुष्टस्ताडितश्चैव मैत्रेण ध्याति नाशुभम्। वाग्दण्डकर्ममनसां त्रयाणां च निवर्तकः ॥१२-२२८-३४॥
Even when abused or struck, he, with friendliness, does not contemplate evil; he restrains the mind from the three—speech, punishment, and action.
समः सर्वेषु भूतेषु ब्रह्माणमभिवर्तते। नैवेच्छति न चानिच्छो यात्रामात्रव्यवस्थितः ॥१२-२२८-३५॥
He who is equal towards all beings attains Brahman. He neither desires nor is averse, being established merely in the course of life.
अलोलुपोऽव्यथो दान्तो न कृती न निराकृतिः। नास्येन्द्रियमनेकाग्रं नातिक्षिप्तमनोरथः ॥ अहिंस्रः सर्वभूतानामीदृक्साङ्ख्यो विमुच्यते ॥१२-२२८-३६॥
He who is not greedy, not distressed, self-controlled, neither a doer nor formless, whose senses are not scattered nor his mind agitated by desires, who is non-violent towards all beings—such a sāṅkhya is liberated.
अथ योगाद्विमुच्यन्ते कारणैर्यैर्निबोध मे। योगैश्वर्यमतिक्रान्तो योऽतिक्रामति मुच्यते ॥१२-२२८-३७॥
Now, understand from me: by which causes one is released from yoga. He who has transcended the mastery of yoga, who transcends, is liberated.
इत्येषा भावजा बुद्धिः कथिता ते न संशयः। एवं भवति निर्द्वंद्वो ब्रह्माणं चाधिगच्छति ॥१२-२२८-३८॥
Thus, this intellect arising from feeling has been explained to you without any doubt. In this way, one becomes free from dualities and attains Brahman.
