12.228
vyāsa uvāca॥
Vyāsa said.
atha ced rocayed etad druhyeta manasā tathā। unmajjanś ca nimajjanś ca jñānavān plavavān bhavet॥12-228-1॥
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.
prajñayā nirmitair dhīrās tārayanty abudhān plavaiḥ। nābudhās tārayanty anyān ātmānaṃ vā kathañcana ॥12-228-2॥
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.
chinnadoṣo muniryogānyukto yuñjīta dvādaśa। daśakarmasukhānarthānupāyāpāyanirbhayaḥ ॥12-228-3॥
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.
cakṣur-ācāra-vit-prājño manasā darśanena ca। yacched vāṅ-manasī buddhyā ya icchet jñānam uttamam॥ jñānena yacched ātmānaṃ ya icchet śāntim ātmanaḥ॥12-228-4॥
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.
eteṣāṃ ced anudraṣṭā puruṣo'pi sudāruṇaḥ। yadi vā sarvavedajño yadi vāpyanṛco'japaḥ ॥12-228-5॥
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.
yadi vā dhārmiko yajvā yadi vā pāpakṛttamaḥ। yadi vā puruṣavyāghraḥ yadi vā klaibyadhāritā ॥12-228-6॥
Whether one is a righteous sacrificer, the most sinful, a tiger among men, or one possessed of impotence.
taratyeva mahādurgaṃ jarāmaraṇasāgaram। evaṃ hyetena yogena yuñjāno'pyekamantataḥ ॥ api jijñāsamāno hi śabdabrahmātivartate ॥12-228-7॥
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.
dharmopastho hrīvarūtha upāyāpāyakūbaraḥ। apānākṣaḥ prāṇayugaḥ prajñāyurjīvabandhanaḥ ॥12-228-8॥
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.
cetanā-bandhuraś-cāru-rācāra-grahane-mivān। darśana-sparśana-vaho ghrāṇa-śravaṇa-vāhanaḥ ॥12-228-9॥
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.
prajñānābhiḥ sarvatantrapratodo jñānasārathiḥ। kṣetrajñādhiṣṭhito dhīraḥ śraddhādamapuraḥsaraḥ ॥12-228-10॥
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.
tyāgavartmānugaḥ kṣemyaḥ śaucago dhyānagocaraḥ। jīvayukto ratho divyo brahmaloke virājate ॥12-228-11॥
The divine chariot, endowed with life, following the path of renunciation, auspicious, pure, and absorbed in meditation, shines resplendently in the world of Brahman.
atha santvaramāṇasya ratham etaṃ yuyukṣataḥ। akṣaraṃ gantum anaso vidhiṃ vakṣyāmi śīghragam ॥12-228-12॥
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.
sapta yo dhāraṇāḥ kṛtsnā vāgyataḥ pratipadyate। pṛṣṭhataḥ pārśvataścānyā yāvatyastāḥ pradhāraṇāḥ ॥12-228-13॥
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.
kramaśaḥ pārthivaṃ yac ca vāyavyaṃ khaṃ tathā payaḥ। jyotiṣo yat tad aiśvaryam ahaṅkārasya buddhi-taḥ ॥12-228-14॥
In sequence, the earthly, the airy, space, and water; the sovereignty of light arises from the intellect of ego.
avyaktasya tatha aiśvaryam kramaśaḥ pratipadyate। vikramāś ca api yasya ete tatha yuṅkte sa yogataḥ ॥12-228-15॥
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).
athāsya yogayuktasya siddhim ātmani paśyataḥ। nirmathyamānaḥ sūkṣmatvād rūpāṇi imāni darśayet ॥12-228-16॥
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.
śaiśiras tu yathā dhūmaḥ sūkṣmaḥ saṃśrayate nabhaḥ। tathā dehād vimuktasya pūrvarūpaṃ bhavat yuta ॥12-228-17॥
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).
atha dhūmasya virame dvitīyaṃ rūpadarśanam। jalarūpam ivākāśe tatraivātmani paśyati ॥12-228-18॥
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.
apāṃ vyatikrame cāpi vahnirūpaṃ prakāśate। tasminnupārate cāsya pītavastravad iṣyate॥ ūrṇārūpasavarṇaṃ ca tasya rūpaṃ prakāśate॥12-228-19॥
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.
atha śvetāṃ gatiṃ gatvā vāyavyaṃ sūkṣmam apy ajaḥ। aśuklaṃ cetasaḥ saukṣmyam avyaktaṃ brahmaṇo'sya vai ॥12-228-20॥
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.
eteṣv api hi jāteṣu phalajātāni me śṛṇu। jātasya pārthiva-aiśvarye sṛṣṭiḥ iṣṭā vidhīyate ॥12-228-21॥
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.
prajāpatir ivākṣobhyaḥ śarīrāt sṛjati prajāḥ। aṅguly-aṅguṣṭha-mātreṇa hasta-pādena vā tathā ॥12-228-22॥
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.
pṛthivīṃ kampayatyeko guṇo vāyoriti smṛtaḥ। ākāśabhūtaścākāśe savarṇatvātpraṇaśyati ॥12-228-23॥
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.
varṇato gṛhyate cāpi kāmātpibati cāśayān। na cāsya tejasā rūpaṃ dṛśyate śāmyate tathā ॥12-228-24॥
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.
ahaṅkārasya vijiteḥ pañcaite syurvaśānugāḥ। ṣaṇṇāmātmani buddhau ca jitāyāṃ prabhavatyatha ॥12-228-25॥
When the ego is conquered, these five become subject to control. When the six are conquered in the self and intellect, then mastery arises.
nirdoṣā pratibhā hy enaṃ kṛtsnā samabhivartate। tathaiva vyaktam ātmānam avyaktaṃ pratipadyate ॥12-228-26॥
Faultless intelligence completely pervades him; in the same way, the manifest self attains the unmanifest.
yato niḥsarate loko bhavati vyaktasañjñakaḥ। tatrāvyaktamayīṃ vyākhyāṃ śṛṇu tvaṃ vistareṇa me ॥ tathā vyaktamayīṃ caiva saṅkhyāṃ pūrvaṃ nibodha me ॥12-228-27॥
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.
pañcaviṃśatitattvāni tulyānyubhayataḥ samam। yoge sāṅkhye'pi ca tathā viśeṣāṃstatra me śṛṇu ॥12-228-28॥
The twenty-five principles are considered equal in both Yoga and Sāṅkhya; now, listen to me as I explain their distinctions. 12-228-28.
proktaṃ tadvyaktamityeva jāyate vardhate ca yat। jīryate mriyate caiva caturbhirlakṣaṇairyutam ॥12-228-29॥
That which is called manifest is that which is born, grows, decays, and dies—endowed with these four characteristics.
viparītam ato yat tu tad avyaktam udāhṛtam। dvāv ātmānau ca vedeṣu siddhānteṣv apy udāhṛtau ॥12-228-30॥
But therefore, that which is opposite is called the unmanifest. The Vedas and established doctrines also speak of two selves.
caturlakṣaṇajaṃ tvan yaṃ caturvargaṃ pracakṣate। vyaktamavyaktajaṃ caiva tathā buddhamathetarat ॥ sattvaṃ kṣetrajña ityetaddvayam apyanudarśitam ॥12-228-31॥
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.
dvāvātmānau ca vedeṣu viṣayeṣu ca rajyataḥ। viṣayātpratisaṃhāraḥ sāṅkhyānāṃ siddhilakṣaṇam ॥12-228-32॥
The two selves become attached to the Vedas and to objects; withdrawal from objects is the mark of accomplishment for the Sāṅkhyas.
nirmamaś cānahaṅkāro nirdvandvaś chinnasaṃśayaḥ। naiva krudhyati na dveṣṭi nānṛtā bhāṣate giraḥ ॥12-228-33॥
He who is without possessiveness and ego, free from dualities, whose doubts are destroyed, neither becomes angry nor hates, nor utters false words.
ākruṣṭastāḍitaścaiva maitreṇa dhyāti nāśubham। vāgdaṇḍakarmamanasāṃ trayāṇāṃ ca nivartakaḥ ॥12-228-34॥
Even when abused or struck, he, with friendliness, does not contemplate evil; he restrains the mind from the three—speech, punishment, and action.
samaḥ sarveṣu bhūteṣu brahmāṇam abhivartate। naiva icchati na ca anicchaḥ yātrā-mātra-vyavasthitaḥ ॥12-228-35॥
He who is equal towards all beings attains Brahman. He neither desires nor is averse, being established merely in the course of life.
alolupo'vyatho dānto na kṛtī na nirākṛtiḥ। nāsyendriyamanekāgraṃ nātikṣiptamanorathaḥ॥ ahiṃsraḥ sarvabhūtānām īdṛksāṅkhyo vimucyate॥12-228-36॥
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.
atha yogād vimucyante kāraṇair yair nibodha me। yoga-aiśvaryam atikrānto yaḥ atikrāmati mucyate ॥12-228-37॥
Now, understand from me: by which causes one is released from yoga. He who has transcended the mastery of yoga, who transcends, is liberated.
ityeṣā bhāvajā buddhiḥ kathitā te na saṃśayaḥ। evaṃ bhavati nirdvandvo brahmāṇaṃ cādhigacchati ॥12-228-38॥
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.
