12.232
व्यास उवाच॥
Vyāsa said.
पृच्छतस्तव सत्पुत्र यथावदिह तत्त्वतः। साङ्ख्यन्यायेन संयुक्तं यदेतत्कीर्तितं मया ॥१२-२३२-१॥
O noble son, in response to your inquiry, I have declared this here exactly as it is, in reality, combined with the logic of Sāṅkhya.
योगकृत्यं तु ते कृत्स्नं वर्तयिष्यामि तच्छृणु। एकत्वं बुद्धिमनसोरिन्द्रियाणां च सर्वशः ॥ आत्मनो ध्यायिनस्तात ज्ञानमेतदनुत्तमम् ॥१२-२३२-२॥
But now I will explain to you the entire practice of yoga; listen to this. The complete unity of intellect, mind, and senses—this is the highest knowledge of the self for the meditator, O dear one.
तदेतदुपशान्तेन दान्तेनाध्यात्मशीलिना। आत्मारामेण बुद्धेन बोद्धव्यं शुचिकर्मणा ॥१२-२३२-३॥
This should be understood by one who is calm, self-restrained, devoted to self-discipline, delights in the Self, wise, and pure in action.
योगदोषान्समुच्छिद्य पञ्च यान्कवयो विदुः। कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम् ॥१२-२३२-४॥
The wise, having eradicated the defects of yoga, recognize five obstacles: desire, anger, greed, fear, and, as the fifth, sleep.
क्रोधं शमेन जयति कामं सङ्कल्पवर्जनात्। सत्त्वसंसेवनाद्धीरो निद्रामुच्छेत्तुमर्हति ॥१२-२३२-५॥
One conquers anger through tranquility, desire by abandoning resolve; by cultivating purity, the wise can overcome sleep.
धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा। चक्षुः श्रोत्रे च मनसा मनो वाचं च कर्मणा ॥१२-२३२-६॥
With firmness, one should control the generative organ and belly; guard hands and feet with the eye; the eye with the ears and mind; the mind, and speech with action.
अप्रमादाद्भयं जह्याल्लोभं प्राज्ञोपसेवनात्। एवमेतान्योगदोषाञ्जयेन्नित्यमतन्द्रितः ॥१२-२३२-७॥
By being vigilant, one should give up fear; by associating with the wise, one should abandon greed. In this way, one should always overcome these defects in practice with tireless effort.
अग्नींश्च ब्राह्मणांश्चार्चेद्देवताः प्रणमेत च। वर्जयेद्रुषितां वाचं हिंसायुक्तां मनोनुगाम् ॥१२-२३२-८॥
One should worship the fires and Brāhmaṇas, bow to the deities, and avoid angry, violent, and impulsive speech.
ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं रसः। एकस्य भूतं भूतस्य द्वयं स्थावरजङ्गमम् ॥१२-२३२-९॥
The Absolute, composed of brilliance and purity, is the essence of all this. Of the one being, the existence is twofold: stationary and moving.
ध्यानमध्ययनं दानं सत्यं ह्रीरार्जवं क्षमा। शौचमाहारसंशुद्धिरिन्द्रियाणां च निग्रहः ॥१२-२३२-१०॥
Meditation, study, charity, truthfulness, modesty, straightforwardness, forbearance, purity, purity of food, and restraint of the senses are virtues.
एतैर्विवर्धते तेजः पाप्मानं चापकर्षति। सिध्यन्ति चास्य सर्वार्था विज्ञानं च प्रवर्तते ॥१२-२३२-११॥
By these means, his brilliance increases and sin is removed. All his objectives are accomplished and knowledge arises for him.
समः सर्वेषु भूतेषु लब्धालब्धेन वर्तयन्। धुतपाप्मा तु तेजस्वी लघ्वाहारो जितेन्द्रियः ॥ कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम् ॥१२-२३२-१२॥
He who is equal to all beings, conducts himself with equanimity in gain and loss, has shaken off sin, is powerful, eats lightly, and has conquered his senses. Having brought desire and anger under control, he should seek the state of Brahman.
मनसश्चेन्द्रियाणां च कृत्वैकाग्र्यं समाहितः। प्राग्रात्रापररात्रेषु धारयेन्मन आत्मना ॥१२-२३२-१३॥
Having made the mind and senses one-pointed and concentrated, one should hold the mind by the self before and after night.
जन्तोः पञ्चेन्द्रियस्यास्य यदेकं छिद्रमिन्द्रियम्। ततोऽस्य स्रवति प्रज्ञा दृतेः पादादिवोदकम् ॥१२-२३२-१४॥
For a living being with five senses, whichever one sense organ becomes a hole, from that, wisdom flows out of his firmness, just as water (flows) from a hole in the foot.
मनस्तु पूर्वमादद्यात्कुमीनानिव मत्स्यहा। ततः श्रोत्रं ततश्चक्षुर्जिह्वां घ्राणं च योगवित् ॥१२-२३२-१५॥
But first, the mind should be withdrawn, just as a fisherman draws in tortoises; then the knower of yoga withdraws the ear, then the eye, tongue, and nose.
तत एतानि संयम्य मनसि स्थापयेद्यतिः। तथैवापोह्य सङ्कल्पान्मनो ह्यात्मनि धारयेत् ॥१२-२३२-१६॥
Then, having restrained these (senses), the ascetic should place them in the mind. Likewise, having removed desires, he should fix the mind in the self.
पञ्च ज्ञानेन सन्धाय मनसि स्थापयेद्यतिः। यदैतान्यवतिष्ठन्ते मनःषष्ठानि चात्मनि ॥ प्रसीदन्ति च संस्थाय तदा ब्रह्म प्रकाशते ॥१२-२३२-१७॥
The ascetic should unite the five senses with knowledge in the mind and establish them there. When these, along with the mind as the sixth, remain steady in the self and become tranquil, then Brahman reveals itself.
विधूम इव दीप्तार्चिरादित्य इव दीप्तिमान्। वैद्युतोऽग्निरिवाकाशे पश्यत्यात्मानमात्मना ॥ सर्वं च तत्र सर्वत्र व्यापकत्वाच्च दृश्यते ॥१२-२३२-१८॥
Just as a radiant sun without smoke, or a lightning fire in the sky, he perceives the self by the self. There, due to its all-pervading nature, everything is seen everywhere.
तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः। धृतिमन्तो महाप्राज्ञाः सर्वभूतहिते रताः ॥१२-२३२-१९॥
He is seen by great-souled brāhmaṇas who are wise, steadfast, greatly wise, and devoted to the welfare of all beings.
एवं परिमितं कालमाचरन्संशितव्रतः। आसीनो हि रहस्येको गच्छेदक्षरसात्म्यताम् ॥१२-२३२-२०॥
Thus, practicing for a limited period, a resolute ascetic, sitting alone in secrecy, should strive to attain union with the imperishable.
प्रमोहो भ्रम आवर्तो घ्राणश्रवणदर्शने। अद्भुतानि रसस्पर्शे शीतोष्णे मारुताकृतिः ॥१२-२३२-२१॥
There is delusion, confusion, and a whirlpool in the senses of smell, hearing, and sight; wondrous experiences in taste and touch, cold and heat, and the form of wind.
प्रतिभामुपसर्गांश्चाप्युपसङ्गृह्य योगतः। तांस्तत्त्वविदनादृत्य स्वात्मनैव निवर्तयेत् ॥१२-२३२-२२॥
The knower of reality, having included intuition and the prefixes by means of union, should disregard them and withdraw them by his own self.
कुर्यात्परिचयं योगे त्रैकाल्यं नियतो मुनिः। गिरिशृङ्गे तथा चैत्ये वृक्षाग्रेषु च योजजेत् ॥१२-२३२-२३॥
A disciplined sage should practice yoga three times daily; he should do so on mountain peaks, in sanctuaries, and on the tops of trees.
संनियम्येन्द्रियग्रामं गोष्ठे भाण्डमना इव। एकाग्रश्चिन्तयेन्नित्यं योगान्नोद्वेजयेन्मनः ॥१२-२३२-२४॥
Having restrained all the senses, just as a person in a cowshed whose mind is fixed on a pot, one should always contemplate with one-pointed focus and should not let the mind be disturbed from yoga.
येनोपायेन शक्येत संनियन्तुं चलं मनः। तं तं युक्तो निषेवेत न चैव विचलेत्ततः ॥१२-२३२-२५॥
One should employ whatever means are possible to restrain the restless mind, and having engaged in those means, should practice them without ever deviating from them.
शून्या गिरिगुहाश्चैव देवतायतनानि च। शून्यागाराणि चैकाग्रो निवासार्थमुपक्रमेत् ॥१२-२३२-२६॥
One should, with one-pointed mind, undertake to dwell in empty mountain caves, shrines of deities, and empty houses.
नाभिष्वजेत्परं वाचा कर्मणा मनसापि वा। उपेक्षको यताहारो लब्धालब्धे समो भवेत् ॥१२-२३२-२७॥
One should not attach oneself to others by speech, action, or even in thought; remaining indifferent and moderate in food, one should maintain equanimity in both gain and loss.
यश्चैनमभिनन्देत यश्चैनमपवादयेत्। समस्तयोश्चाप्युभयोर्नाभिध्यायेच्छुभाशुभम् ॥१२-२३२-२८॥
One should not think either good or bad of both the one who praises him and the one who blames him.
न प्रहृष्येत लाभेषु नालाभेषु च चिन्तयेत्। समः सर्वेषु भूतेषु सधर्मा मातरिश्वनः ॥१२-२३२-२९॥
One should neither be elated by gains nor be anxious about losses. One should remain equal towards all beings, sharing the same nature as the wind.
एवं सर्वात्मनः साधोः सर्वत्र समदर्शिनः। षण्मासान्नित्ययुक्तस्य शब्दब्रह्मातिवर्तते ॥१२-२३२-३०॥
Thus, for the one whose whole being is virtuous and who sees equally everywhere, after six months of constant practice, he transcends the Vedic sound (word-Brahman).
वेदनार्ताः प्रजा दृष्ट्वा समलोष्टाश्मकाञ्चनः। एतस्मिन्निरतो मार्गे विरमेन्न विमोहितः ॥१२-२३२-३१॥
Seeing people afflicted by pain, one who regards clod, stone, and gold as equal, and is engaged in this path, should not desist, nor be deluded.
अपि वर्णावकृष्टस्तु नारी वा धर्मकाङ्क्षिणी। तावप्येतेन मार्गेण गच्छेतां परमां गतिम् ॥१२-२३२-३२॥
Even a person of lower caste, or a woman, if they desire dharma, both may attain the supreme state by this path.
अजं पुराणमजरं सनातनं; यदिन्द्रियैरुपलभते नरोऽचलः। अणोरणीयो महतो महत्तरं; तदात्मना पश्यति युक्त आत्मवान् ॥१२-२३२-३३॥
The unborn, ancient, undecaying, eternal—what the unmoving man perceives by the senses. Subtler than the atom, greater than the great—that, the united and self-possessed one sees by the self.
इदं महर्षेर्वचनं महात्मनो; यथावदुक्तं मनसानुदृश्य च। अवेक्ष्य चेयात्परमेष्ठिसात्म्यतां; प्रयान्ति यां भूतगतिं मनीषिणः ॥१२-२३२-३४॥
This is the statement of the great sage, the great soul; having been properly spoken, and after contemplating and considering it with the mind, one should proceed towards the state of harmony with the Supreme Being, which is the state attained by the wise.
