12.232
व्यास उवाच॥
vyāsa uvāca॥
[व्यास (vyāsa) - Vyāsa; (name of the sage); उवाच (uvāca) - said; (he spoke);]
(Vyāsa said;)
Vyāsa said.
पृच्छतस्तव सत्पुत्र यथावदिह तत्त्वतः। साङ्ख्यन्यायेन संयुक्तं यदेतत्कीर्तितं मया ॥१२-२३२-१॥
pṛcchatas tava satputra yathāvad iha tattvataḥ। sāṅkhyanyāyena saṃyuktaṃ yad etat kīrtitaṃ mayā ॥12-232-1॥
[पृच्छतः (pṛcchataḥ) - of (the one who is) asking; तव (tava) - your; सत्पुत्र (satputra) - O good son; यथावत् (yathāvat) - as it is; इह (iha) - here; तत्त्वतः (tattvataḥ) - in reality; साङ्ख्यन्यायेन (sāṅkhyanyāyena) - by the logic of Sāṅkhya; संयुक्तं (saṃyuktaṃ) - combined; यत् (yat) - which; एतत् (etat) - this; कीर्तितं (kīrtitaṃ) - has been declared; मया (mayā) - by me;]
(Of (the one who is) asking, your, O good son, as it is, here, in reality, by the logic of Sāṅkhya, combined, which, this, has been declared, by me.)
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॥
yogakṛtyaṃ tu te kṛtsnaṃ vartayiṣyāmi tacchṛṇu। ekatvaṃ buddhimanasorindriyāṇāṃ ca sarvaśaḥ ॥ ātmano dhyāyinastāta jñānametadanuttamam ॥12-232-2॥
[योगकृत्यं (yogakṛtyam) - the act of yoga; तु (tu) - but; ते (te) - to you; कृत्स्नं (kṛtsnam) - entirely; वर्तयिष्यामि (vartayiṣyāmi) - I shall explain; तत् (tat) - that; शृणु (śṛṇu) - listen; एकत्वं (ekatvam) - oneness; बुद्धिमनसोः (buddhimanasoḥ) - of intellect and mind; इन्द्रियाणां (indriyāṇām) - of the senses; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely; आत्मनः (ātmanaḥ) - of the self; ध्यायिनः (dhyāyinaḥ) - of the meditator; तात (tāta) - O dear one; ज्ञानम् (jñānam) - knowledge; एतत् (etat) - this; अनुत्तमम् (anuttamam) - supreme;]
(But the act of yoga, I shall explain to you entirely, listen to that. The oneness of intellect, mind, and senses in every way—this is the supreme knowledge of the self for the meditator, O dear one.)
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॥
tadetadupaśāntena dāntenādhyātmaśīlinā। ātmārāmeṇa buddhena boddhavyaṃ śucikarmaṇā ॥12-232-3॥
[तत् (tat) - that; एतत् (etat) - this; उपशान्तेन (upaśāntena) - by one who is calmed; दान्तेन (dāntena) - by one who is restrained; अध्यात्मशीलिना (adhyātmaśīlinā) - by one who is devoted to self-discipline; आत्मारामेण (ātmārāmeṇa) - by one who delights in the Self; बुद्धेन (buddhena) - by one who is wise; बोद्धव्यम् (boddhavyam) - to be understood; शुचिकर्मणा (śucikarmaṇā) - by one whose actions are pure;]
(That this is to be understood by one who is calmed, restrained, devoted to self-discipline, delights in the Self, wise, and whose actions are pure.)
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॥
yogadoṣān samucchidya pañca yān kavayo viduḥ। kāmaṃ krodhaṃ ca lobhaṃ ca bhayaṃ svapnaṃ ca pañcamam ॥12-232-4॥
[योगदोषान् (yogadoṣān) - defects of yoga; समुच्छिद्य (samucchidya) - having completely cut off; पञ्च (pañca) - five; यान् (yān) - which; कवयः (kavayaḥ) - the wise; विदुः (viduḥ) - know; कामम् (kāmam) - desire; क्रोधम् (krodham) - anger; च (ca) - and; लोभम् (lobham) - greed; च (ca) - and; भयम् (bhayam) - fear; स्वप्नम् (svapnam) - sleep; च (ca) - and; पञ्चमम् (pañcamam) - the fifth;]
(Having completely cut off the defects of yoga, the wise know the five: desire, anger, greed, fear, and sleep as the fifth.)
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॥
krodhaṃ śamena jayati kāmaṃ saṅkalpavarjanāt। sattvasaṃsevanāddhīro nidrām ucchettum arhati ॥12-232-5॥
[क्रोधं (krodham) - anger; शमेन (śamena) - by tranquility; जयति (jayati) - conquers; कामं (kāmam) - desire; सङ्कल्पवर्जनात् (saṅkalpa-varjanāt) - by abandonment of resolve; सत्त्वसंसेवनात् (sattva-saṃsevanāt) - by cultivation of purity; धीरो (dhīraḥ) - the wise one; निद्राम् (nidrām) - sleep; उच्छेत्तुम् (ucchettum) - to destroy; अर्हति (arhati) - is able;]
(Anger by tranquility conquers, desire by abandonment of resolve, by cultivation of purity the wise one is able to destroy sleep.)
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॥
dhṛtyā śiśnodaraṃ rakṣet pāṇipādaṃ ca cakṣuṣā। cakṣuḥ śrotre ca manasā mano vācaṃ ca karmaṇā ॥12-232-6॥
[धृत्या (dhṛtyā) - by firmness; शिश्नोदरं (śiśnodaram) - the generative organ and belly; रक्षेत् (rakṣet) - should protect; पाणिपादं (pāṇipādam) - hands and feet; च (ca) - and; चक्षुषा (cakṣuṣā) - by the eye; चक्षुः (cakṣuḥ) - the eye; श्रोत्रे (śrotre) - in the ears; च (ca) - and; मनसा (manasā) - by the mind; मनो (mano) - the mind; वाचं (vācam) - speech; च (ca) - and; कर्मणा (karmaṇā) - by action;]
(By firmness, one should protect the generative organ and belly; hands and feet by the eye; the eye in the ears and by the mind; the mind, speech by action.)
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॥
apramādādbhayaṃ jahyāllobhaṃ prājñopasevanāt। evametānyogadaṣāñjayennityamatandritaḥ ॥12-232-7॥
[अप्रमादात् (apramādāt) - from non-negligence; भयम् (bhayam) - fear; जह्यात् (jahyāt) - should abandon; लोभम् (lobham) - greed; प्राज्ञ-उपसेवनात् (prājña-upasevanāt) - from association with the wise; एवम् (evam) - thus; एतान् (etān) - these; योग-दोषान् (yoga-doṣān) - faults of union (defects in practice); जयेन् (jayen) - should conquer; नित्यम् (nityam) - always; अतन्द्रितः (atandritaḥ) - without sloth;]
(From non-negligence, one should abandon fear; greed from association with the wise. Thus, one should always conquer these faults of union (defects in practice) without sloth.)
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॥
agnīṁś ca brāhmaṇāṁś cārced devatāḥ praṇameta ca। varjayed ruṣitāṁ vācaṁ hiṁsāyuktāṁ manonugām ॥12-232-8॥
[अग्नीन् (agnīn) - fires; (sacrificial) च (ca) - and; ब्राह्मणान् (brāhmaṇān) - Brāhmaṇas; च (ca) - and; अर्चेत् (arcet) - should worship; देवताः (devatāḥ) - the deities; प्रणमेत (praṇameta) - should bow; च (ca) - and; वर्जयेत् (varjayet) - should avoid; रुषिताम् (ruṣitām) - angry; वाचम् (vācam) - speech; हिंसा-युक्ताम् (hiṁsā-yuktām) - joined with violence; मनः-अनुगाम् (manaḥ-anugām) - following the mind;]
(One should worship the fires and Brāhmaṇas, and bow to the deities; and should avoid speech that is angry, joined with violence, and following the mind.)
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॥
brahma tejomayaṃ śukraṃ yasya sarvam idaṃ rasaḥ। ekasya bhūtaṃ bhūtasya dvayaṃ sthāvarajaṅgamam ॥12-232-9॥
[ब्रह्म (brahma) - absolute; तेजोमयं (tejomayaṃ) - consisting of brilliance; शुक्रं (śukraṃ) - pure; यस्य (yasya) - of whom; सर्वम् (sarvam) - all; इदं (idaṃ) - this; रसः (rasaḥ) - essence; एकस्य (ekasya) - of the one; भूतं (bhūtaṃ) - being; भूतस्य (bhūtasya) - of the being; द्वयं (dvayaṃ) - twofold; स्थावरजङ्गमम् (sthāvarajaṅgamam) - stationary and moving;]
(The absolute, consisting of brilliance, pure, of whom all this is the essence. Of the one being, of the being, twofold: stationary and moving.)
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॥
dhyānam-adhyayanaṃ dānaṃ satyaṃ hrīr-ārjavaṃ kṣamā। śaucam-āhāra-saṃśuddhir-indriyāṇāṃ ca nigrahaḥ ॥12-232-10॥
[ध्यानम् (dhyānam) - meditation; अध्ययनम् (adhyayanaṃ) - study; दानम् (dānaṃ) - charity; सत्यं (satyaṃ) - truth; ह्रीः (hrīḥ) - modesty; आर्जवम् (ārjavam) - straightforwardness; क्षमा (kṣamā) - forbearance; शौचम् (śaucam) - purity; आहारसंशुद्धिः (āhāra-saṃśuddhiḥ) - purity of food; इन्द्रियाणां (indriyāṇāṃ) - of the senses; च (ca) - and; निग्रहः (nigrahaḥ) - restraint;]
(Meditation, study, charity, truth, modesty, straightforwardness, forbearance, purity, purity of food, and restraint of the senses;)
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॥
etair vivardhate tejaḥ pāpmānaṃ cāpakarṣati| sidhyanti cāsya sarvārthā vijñānaṃ ca pravartate ॥12-232-11॥
[एतैः (etaiḥ) - by these; विवर्धते (vivardhate) - increases; तेजः (tejaḥ) - brilliance; पाप्मानं (pāpmānam) - sin; च (ca) - and; अपकर्षति (apakarṣati) - removes; सिध्यन्ति (sidhyanti) - are accomplished; च (ca) - and; अस्य (asya) - for him; सर्वार्थाः (sarvārthāḥ) - all aims; विज्ञानं (vijñānam) - knowledge; च (ca) - and; प्रवर्तते (pravartate) - arises;]
(By these, brilliance increases, and sin is removed. All aims are accomplished for him, and knowledge arises.)
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॥
samaḥ sarveṣu bhūteṣu labdhālabdhena vartayan। dhutapāpmā tu tejasvī laghvāhāro jitendriyaḥ ॥ kāmakrodhau vaśe kṛtvā ninīṣed brahmaṇaḥ padam ॥12-232-12॥
[समः (samaḥ) - equal; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; लब्धालब्धेन (labdhālabdhena) - with gain and loss; वर्तयन् (vartayan) - conducting; धुतपाप्मा (dhutapāpmā) - one whose sin is shaken off; तु (tu) - but; तेजस्वी (tejasvī) - powerful; लघ्वाहारः (laghvāhāraḥ) - of light food; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; कामक्रोधौ (kāmakrodhau) - desire and anger; वशे (vaśe) - under control; कृत्वा (kṛtvā) - having made; निनीषेत् (ninīṣet) - should seek; ब्रह्मणः (brahmaṇaḥ) - of Brahman; पदम् (padam) - state;]
(Equal among all beings, conducting himself with gain and loss, one whose sin is shaken off, but powerful, of light food, one who has conquered the senses. Having brought desire and anger under control, he should seek the state of Brahman.)
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॥
manasaś cendriyāṇāṃ ca kṛtvaikāgryaṃ samāhitaḥ। prāgrātrāpararātreṣu dhārayen mana ātmanā ॥12-232-13॥
[मनसः (manasaḥ) - of the mind; च (ca) - and; इन्द्रियाणां (indriyāṇām) - of the senses; च (ca) - and; कृत्वा (kṛtvā) - having made; एकाग्र्यं (ekāgryam) - one-pointedness; समाहितः (samāhitaḥ) - concentrated; प्राग्रात्र (prāgrātra) - before night; अपररात्रेषु (apararātreṣu) - in the later nights; धारयेत् (dhārayet) - should hold; मनः (manaḥ) - the mind; आत्मना (ātmanā) - by the self;]
(Of the mind and of the senses and, having made one-pointedness, concentrated; before night and in the later nights, should hold the mind by the self.)
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॥
jantoḥ pañcendriyasya asya yad ekaṃ chidram indriyam। tato 'sya sravati prajñā dṛteḥ pādād iva udakam ॥12-232-14॥
[जन्तोः (jantoḥ) - of the living being; पञ्चेन्द्रियस्य (pañcendriyasya) - of the one with five senses; अस्य (asya) - of this; यत् (yat) - which; एकम् (ekam) - one; छिद्रम् (chidram) - hole; इन्द्रियम् (indriyam) - sense organ; ततः (tataḥ) - from that; अस्य (asya) - of this; स्रवति (sravati) - flows; प्रज्ञा (prajñā) - wisdom; दृतेः (dṛteḥ) - from firmness; पादात् (pādāt) - from the foot; इव (iva) - like; उदकम् (udakam) - water;]
(Of the living being with five senses, whichever one hole is a sense organ, from that, wisdom flows out of this (being) from firmness, like water from the foot.)
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॥
manas tu pūrvam ādadyāt kumīnāni iva matsyahā। tataḥ śrotram tataḥ cakṣuḥ jihvām ghrāṇam ca yogavit ॥12-232-15॥
[मनः (manas) - mind; तु (tu) - but; पूर्वम् (pūrvam) - first; आदद्यात् (ādadyāt) - should take; कुमीनानि (kumīnāni) - tortoises; इव (iva) - like; मत्स्यहा (matsyahā) - fisherman; ततः (tataḥ) - then; श्रोत्रम् (śrotram) - ear; ततः (tataḥ) - then; चक्षुः (cakṣuḥ) - eye; जिह्वाम् (jihvām) - tongue; घ्राणम् (ghrāṇam) - nose; च (ca) - and; योगवित् (yogavit) - knower of yoga;]
(But the mind should first be withdrawn, like a fisherman (draws in) tortoises; then the ear, then the eye, tongue, and nose, (so acts) the knower of yoga.)
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॥
tata etāni saṃyamya manasi sthāpayedyatiḥ। tathaivāpohya saṅkalpānmano hyātmani dhārayet ॥12-232-16॥
[तत् (tat) - then; एतानि (etāni) - these; संयम्य (saṃyamya) - having restrained; मनसि (manasi) - in the mind; स्थापयेत् (sthāpayet) - should place; यतिः (yatiḥ) - the ascetic; तथैव (tathaiva) - in the same way; अपोह्य (apohya) - having removed; सङ्कल्पान् (saṅkalpān) - desires; मनः (manaḥ) - the mind; हि (hi) - indeed; आत्मनि (ātmani) - in the self; धारयेत् (dhārayet) - should fix;]
(Then, having restrained these, the ascetic should place (them) in the mind. In the same way, having removed desires, indeed, he should fix the mind in the self.)
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॥
pañca jñānena sandhāya manasi sthāpayedyatiḥ। yadaitānyavatiṣṭhante manaḥṣaṣṭhāni cātmani॥ prasīdanti ca saṃsthāya tadā brahma prakāśate॥12-232-17॥
[पञ्च (pañca) - five; ज्ञानेन (jñānena) - by knowledge-sense; सन्धाय (sandhāya) - having joined; मनसि (manasi) - in the mind; स्थापयेत् (sthāpayet) - should establish; यतिः (yatiḥ) - ascetic; यदा (yadā) - when; एतानि (etāni) - these; अवतिष्ठन्ते (avatiṣṭhante) - remain; मनःषष्ठानि (manaḥ-ṣaṣṭhāni) - the mind as the sixth; च (ca) - and; आत्मनि (ātmani) - in the self; प्रसीदन्ति (prasīdanti) - become tranquil; च (ca) - and; संस्थाय (saṃsthāya) - having been established; तदा (tadā) - then; ब्रह्म (brahma) - Brahman; प्रकाशते (prakāśate) - shines forth;]
(The ascetic, having joined the five (senses) by knowledge in the mind, should establish (them). When these, with the mind as the sixth, remain in the self and become tranquil, then Brahman shines forth.)
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॥
vidhūma iva dīptārcirāditya iva dīptimān। vaidyuto'gnirivākāśe paśyatyātmānamātmanā ॥ sarvaṃ ca tatra sarvatra vyāpakatvācca dṛśyate ॥12-232-18॥
[विधूम (vidhūma) - without smoke; इव (iva) - like; दीप्त-अर्चिः (dīpta-arciḥ) - with blazing flame; आदित्य (āditya) - sun; इव (iva) - like; दीप्तिमान् (dīptimān) - radiant; वैद्युतः (vaidyutaḥ) - electric (lightning); अग्निः (agniḥ) - fire; इव (iva) - like; आकाशे (ākāśe) - in the sky; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by the self; सर्वम् (sarvam) - all; च (ca) - and; तत्र (tatra) - there; सर्वत्र (sarvatra) - everywhere; व्यापकत्वात् (vyāpakatvāt) - due to pervasiveness; च (ca) - and; दृश्यते (dṛśyate) - is seen;]
(Like a smokeless, blazing-flamed sun, radiant; like an electric fire in the sky, he sees the self by the self. And there, everywhere, all is seen due to pervasiveness.)
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॥
taṃ paśyanti mahātmāno brāhmaṇā ye manīṣiṇaḥ। dhṛtimanto mahāprājñāḥ sarvabhūtahite ratāḥ ॥12-232-19॥
[तं (taṃ) - him; पश्यन्ति (paśyanti) - see; महात्मानः (mahātmānaḥ) - great-souled ones; ब्राह्मणाः (brāhmaṇāḥ) - brāhmaṇas; ये (ye) - who; मनीषिणः (manīṣiṇaḥ) - wise; धृतिमन्तः (dhṛtimantaḥ) - steadfast; महाप्राज्ञाः (mahāprājñāḥ) - greatly wise; सर्वभूतहिते (sarvabhūtahite) - in the welfare of all beings; रताः (ratāḥ) - engaged;]
(Him see great-souled ones, brāhmaṇas, who are wise, steadfast, greatly wise, engaged in the welfare of all beings.)
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॥
evaṃ parimitaṃ kālam ācaran saṃśitavrataḥ। āsīno hi rahasy eko gacched akṣarasātmyatām ॥12-232-20॥
[एवं (evaṃ) - thus; परिमितं (parimitaṃ) - limited; कालम् (kālam) - time; आचरन् (ācaran) - practicing; संशितव्रतः (saṃśitavrataḥ) - one of firm vow; आसीनः (āsīnaḥ) - sitting; हि (hi) - indeed; रहसि (rahasi) - in secret; एकः (ekaḥ) - alone; गच्छेत् (gacchet) - should attain; अक्षरसात्म्यताम् (akṣarasātmyatām) - the state of oneness with the imperishable;]
(Thus, practicing for a limited time, one of firm vow, sitting indeed in secret alone, should attain the state of oneness with the imperishable.)
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॥
pramoho bhrama āvarto ghrāṇaśravaṇadarśane। adbhutāni rasasparśe śītoṣṇe mārutākṛtiḥ ॥12-232-21॥
[प्रमोहो (pramohaḥ) - delusion; भ्रम (bhrama) - confusion; आवर्तः (āvartaḥ) - whirlpool; घ्राणश्रवणदर्शने (ghrāṇa-śravaṇa-darśane) - in smelling, hearing, and seeing; अद्भुतानि (adbhutāni) - wondrous things; रसस्पर्शे (rasa-sparśe) - in taste and touch; शीतोष्णे (śīta-uṣṇe) - cold and heat; मारुताकृतिः (māruta-ākṛtiḥ) - form of wind;]
(Delusion, confusion, whirlpool in smelling, hearing, and seeing; wondrous things in taste and touch, cold and heat, form of wind.)
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॥
pratibhām-upasargāṃś cāpy upasaṅgṛhya yogataḥ। tāṃs tattvavid anādṛtya svātmanaiva nivartayet ॥12-232-22॥
[प्रतिभाम् (pratibhām) - intuition; (accusative singular of प्रतिभा, meaning 'light', 'intelligence', 'intuition'); उपसर्गान् (upasargān) - prefixes; (accusative plural of उपसर्ग, meaning 'prefix', 'preliminary cause'); च (ca) - and; अपि (api) - also; उपसङ्गृह्य (upasaṅgṛhya) - having included; (absolutive of उपसङ्गृह्, meaning 'to include', 'to take together'); योगतः (yogataḥ) - by means of union; (ablative singular of योग, meaning 'union', 'connection'); तान् (tān) - those; (accusative plural of तत्, meaning 'that'); तत्त्वविद् (tattvavid) - knower of reality; (nominative singular, meaning 'one who knows the truth'); अनादृत्य (anādṛtya) - without regarding; (absolutive of अनादृ, meaning 'to disregard'); स्वात्मना (svātmanā) - by one's own self; (instrumental singular of स्वात्मन्, meaning 'one's own self'); एव (eva) - indeed; निवर्तयेत् (nivartayet) - should turn away; (optative, causative of निवृत्, meaning 'to turn back', 'to withdraw');]
(Intuition, the prefixes also having included by means of union, those the knower of reality, without regarding, by one's own self indeed, should turn away.)
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॥
kuryāt-paricayaṃ yoge traikālyaṃ niyato muniḥ। giriśṛṅge tathā caitye vṛkṣāgreṣu ca yojajet ॥12-232-23॥
[कुर्यात् (kuryāt) - should do; (from kṛ, to do, optative) परिचयं (paricayaṃ) - practice; (paricaya, acquaintance, practice) योगे (yoge) - in yoga; (yoga, union, discipline, locative singular) त्रैकाल्यं (traikālyaṃ) - three times (a day); (tri, three + kāla, time, accusative singular) नियतः (niyataḥ) - disciplined; (niyata, controlled, restrained, nominative singular masculine) मुनिः (muniḥ) - sage; (muni, sage, nominative singular masculine) गिरिशृङ्गे (giriśṛṅge) - on mountain peaks; (giri, mountain + śṛṅga, peak, locative singular) तथा (tathā) - likewise; (tathā, likewise) चैत्ये (caitye) - in sanctuaries; (caitya, sanctuary, locative singular) वृक्षाग्रेषु (vṛkṣāgreṣu) - on tops of trees; (vṛkṣa, tree + agra, top, locative plural) च (ca) - and; (ca, and) योजजेत् (yojajet) - should unite; (from yuj, to unite, optative);]
(A disciplined sage should practice yoga three times (a day); on mountain peaks, likewise in sanctuaries, and on tops of trees, he should unite (with yoga).)
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॥
saṃniyamyendriyagrāmaṃ goṣṭhe bhāṇḍamanā iva। ekāgraścintayennityaṃ yogānnodvejayenmanaḥ ॥12-232-24॥
[संनियम्य (saṃniyamya) - having completely restrained; इन्द्रियग्रामं (indriyagrāmaṃ) - the group of senses; गोष्ठे (goṣṭhe) - in the cowshed; भाण्डमना (bhāṇḍamanā) - one whose mind is on the pot; इव (iva) - like; एकाग्रः (ekāgraḥ) - one-pointed; चिन्तयेत् (cintayet) - should contemplate; नित्यं (nityaṃ) - always; योगात् (yogāt) - from yoga; न (na) - not; उद्वेजयेत् (udvejayet) - should disturb; मनः (manaḥ) - the mind;]
(Having completely restrained the group of senses, like one whose mind is on the pot in the cowshed, one should always contemplate with one-pointedness; from yoga, one should not disturb the mind.)
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॥
yenopāyena śakyeta saṃniyantuṃ calaṃ manaḥ। taṃ taṃ yukto niṣeveda na caiva vicalettataḥ ॥12-232-25॥
[येन (yena) - by which; उपायेन (upāyena) - by means; शक्येत (śakyeta) - it may be possible; संनियन्तुम् (saṃniyantum) - to restrain; चलम् (calaṃ) - moving; मनः (manaḥ) - mind; तं (taṃ) - that; तं (taṃ) - that; युक्तः (yuktaḥ) - engaged; निषेवेत (niṣeveda) - should practice; न (na) - not; च (ca) - and; एव (eva) - indeed; विचलेत् (vicalet) - should deviate; ततः (tataḥ) - from that;]
(By whichever means it may be possible to restrain the moving mind, that and that (means) the engaged one should practice, and should not indeed deviate from that.)
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॥
śūnyā giriguhāścaiva devatāyatanāni ca। śūnyāgārāṇi caikāgro nivāsārthamupakramet ॥12-232-26॥
[शून्या (śūnyā) - empty; गिरिगुहाः (giriguhāḥ) - mountain caves; च (ca) - and; एव (eva) - indeed; देवतायतनानि (devatāyatanāni) - shrines of deities; च (ca) - and; शून्यागाराणि (śūnyāgārāṇi) - empty houses; च (ca) - and; एकाग्रः (ekāgraḥ) - one-pointed; निवासार्थम् (nivāsārtham) - for the purpose of dwelling; उपक्रमेत् (upakramet) - should undertake;]
(Empty mountain caves and indeed shrines of deities and empty houses, one-pointed, for the purpose of dwelling, should undertake.)
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॥
nābhiṣvajet paraṃ vācā karmaṇā manasāpi vā। upekṣako yatāhāro labdhālabdhe samo bhavet ॥12-232-27॥
[न (na) - not; अभिष्वजेत् (abhiṣvajet) - should embrace; should cling; परं (param) - another; other; वाचा (vācā) - by speech; कर्मणा (karmaṇā) - by action; मनसा (manasā) - by mind; अपि (api) - even; वा (vā) - or; उपेक्षकः (upekṣakaḥ) - one who is indifferent; indifferent; यताहारः (yatāhāraḥ) - moderate in food; regulated in diet; लब्धे (labdhe) - in gain; अलब्धे (alabdhe) - in loss; समः (samaḥ) - equal; even-minded; भवेत् (bhavet) - should be; should become;]
(One should not cling to another by speech, action, or even by mind; being indifferent, moderate in food, one should be equal in gain and loss.)
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॥
yaś cainam abhinandet yaś cainam apavādayet। samastayoś cāpy ubhayoḥ na abhidyāyet śubha-aśubham ॥12-232-28॥
[यः (yaḥ) - who; च (ca) - and; एनम् (enam) - him; अभिनन्देत् (abhinandet) - would praise; यः (yaḥ) - who; च (ca) - and; एनम् (enam) - him; अपवादयेत् (apavādayet) - would blame; समस्तयोः (samastayoḥ) - of both; च (ca) - and; अपि (api) - also; उभयोः (ubhayoḥ) - of the two; न (na) - not; अभिध्यायेत् (abhidhyāyet) - should think; शुभ (śubha) - good; अशुभम् (aśubham) - bad;]
(Whoever would praise him and whoever would blame him, of both and also of the two, one should not think (of) good or bad.)
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॥
na prahṛṣyeta lābheṣu nālābheṣu ca cintayet। samaḥ sarveṣu bhūteṣu sadharmā mātariśvanaḥ ॥12-232-29॥
[न (na) - not; प्रहृष्येत (prahṛṣyeta) - should rejoice; लाभेषु (lābheṣu) - in gains; न (na) - not; अलाभेषु (alābheṣu) - in losses; च (ca) - and; चिन्तयेत् (cintayet) - should worry; समः (samaḥ) - equal; सर्वेषु (sarveṣu) - towards all; भूतेषु (bhūteṣu) - beings; सधर्मा (sadharmā) - having the same nature; मातरिश्वनः (mātariśvanaḥ) - like the wind (air);]
(One should not rejoice in gains nor worry in losses. Equal towards all beings, having the same nature as the wind.)
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॥
evaṃ sarvātmanaḥ sādhoḥ sarvatra samadarśinaḥ। ṣaṇmāsān nityayuktasya śabdabrahmātivartate ॥12-232-30॥
[एवं (evaṃ) - thus; सर्वात्मनः (sarvātmanaḥ) - of one whose whole being; साधोः (sādhoḥ) - of the virtuous one; सर्वत्र (sarvatra) - everywhere; समदर्शिनः (samadarśinaḥ) - of one who sees equally; षण्मासान् (ṣaṇmāsān) - six months; नित्ययुक्तस्य (nityayuktasya) - of one who is always engaged; शब्दब्रह्म (śabdabrahma) - the Vedic sound (word-Brahman); अतिवर्तते (ativartate) - transcends;]
(Thus, for one whose whole being is virtuous, who sees equally everywhere, after six months of constant engagement, the Vedic sound (word-Brahman) is transcended.)
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॥
vedanārtāḥ prajā dṛṣṭvā samaloṣṭāśmakāñcanaḥ। etasminnirato mārge viramenna vimohitaḥ॥12-232-31॥
[वेदनार्ताः (vedanārtāḥ) - afflicted by pain; प्रजाः (prajāḥ) - people; दृष्ट्वा (dṛṣṭvā) - having seen; सम (sama) - equal; लोष्ट (loṣṭa) - clod; अश्म (aśma) - stone; काञ्चनः (kāñcanaḥ) - gold; एतस्मिन् (etasmin) - in this; निरतः (nirataḥ) - engaged; मार्गे (mārge) - in the path; विरमेत् (viramet) - should desist; न (na) - not; विमोहितः (vimohitaḥ) - deluded;]
(Afflicted by pain, people having seen, one who is equal to clod, stone, and gold, engaged in this path, should not desist, not deluded.)
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॥
api varṇāvakṛṣṭastu nārī vā dharmakāṅkṣiṇī। tāvapye tena mārgeṇa gacchetāṃ paramāṃ gatim ॥12-232-32॥
[अपि (api) - even; वर्णावकृष्टः (varṇāvakṛṣṭaḥ) - of lower caste; तु (tu) - but; नारी (nārī) - woman; वा (vā) - or; धर्मकाङ्क्षिणी (dharmakāṅkṣiṇī) - desiring dharma; तौ (tau) - those two; अपि (api) - even; एतेन (etena) - by this; मार्गेण (mārgeṇa) - by the path; गच्छेताम् (gacchetām) - may go; परमाम् (paramām) - supreme; गतिम् (gatim) - state;]
(Even a person of lower caste, but a woman or one desiring dharma, those two also, by this path, may go to the supreme state.)
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॥
ajaṃ purāṇamajaraṃ sanātanaṃ; yadindriyairupalabhate naro'calaḥ। aṇoraṇīyo mahato mahattaraṃ; tadātmanā paśyati yukta ātmavān ॥12-232-33॥
[अजम् (ajam) - unborn; पुराणम् (purāṇam) - ancient; अजरम् (ajaram) - undecaying; सनातनम् (sanātanam) - eternal; यत् (yat) - which; इन्द्रियैः (indriyaiḥ) - by the senses; उपलभते (upalabhate) - perceives; नरः (naraḥ) - man; अचलः (acalaḥ) - unmoving; अणोः (aṇoḥ) - than the atom; अणीयः (aṇīyaḥ) - subtler; महतः (mahataḥ) - than the great; महत्तरम् (mahattaram) - greater; तत् (tat) - that; आत्मना (ātmanā) - by the self; पश्यति (paśyati) - sees; युक्तः (yuktaḥ) - united; आत्मवान् (ātmavān) - self-possessed;]
(Unborn, ancient, undecaying, eternal; which by the senses the unmoving man perceives. Subtler than the atom, greater than the great; that by the self sees the united, self-possessed one.)
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॥
idaṃ maharṣer vacanaṃ mahātmano; yathāvad uktaṃ manasānudṛśya ca। avekṣya ca iyāt parameṣṭhi-sātmyatāṃ; prayānti yāṃ bhūta-gatiṃ manīṣiṇaḥ ॥12-232-34॥
[इदं (idaṃ) - this; महर्षेः (maharṣeḥ) - of the great sage; वचनं (vacanam) - speech; महात्मनः (mahātmanaḥ) - of the great soul; यथावत् (yathāvat) - properly; उक्तं (uktam) - spoken; मनसा (manasā) - by the mind; अनुदृश्य (anudṛśya) - having contemplated; च (ca) - and; अवेक्ष्य (avekṣya) - having considered; च (ca) - and; इयात् (iyāt) - one should go; परमेष्ठि-सात्म्यताम् (parameṣṭhi-sātmyatām) - to the state of harmony with the Supreme Being; प्रयान्ति (prayānti) - they attain; याम् (yām) - which; भूत-गतिम् (bhūta-gatim) - the state of beings; मनीषिणः (manīṣiṇaḥ) - the wise ones;]
(This speech of the great sage, of the great soul, having been properly spoken, having contemplated with the mind and having considered, one should go to the state of harmony with the Supreme Being; which state of beings the wise ones attain.)
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.
