12.232
vyāsa uvāca॥
Vyāsa said.
pṛcchatas tava satputra yathāvad iha tattvataḥ। sāṅkhyanyāyena saṃyuktaṃ yad etat kīrtitaṃ mayā ॥12-232-1॥
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.
yogakṛtyaṃ tu te kṛtsnaṃ vartayiṣyāmi tacchṛṇu। ekatvaṃ buddhimanasorindriyāṇāṃ ca sarvaśaḥ ॥ ātmano dhyāyinastāta jñānametadanuttamam ॥12-232-2॥
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.
tadetadupaśāntena dāntenādhyātmaśīlinā। ātmārāmeṇa buddhena boddhavyaṃ śucikarmaṇā ॥12-232-3॥
This should be understood by one who is calm, self-restrained, devoted to self-discipline, delights in the Self, wise, and pure in action.
yogadoṣān samucchidya pañca yān kavayo viduḥ। kāmaṃ krodhaṃ ca lobhaṃ ca bhayaṃ svapnaṃ ca pañcamam ॥12-232-4॥
The wise, having eradicated the defects of yoga, recognize five obstacles: desire, anger, greed, fear, and, as the fifth, sleep.
krodhaṃ śamena jayati kāmaṃ saṅkalpavarjanāt। sattvasaṃsevanāddhīro nidrām ucchettum arhati ॥12-232-5॥
One conquers anger through tranquility, desire by abandoning resolve; by cultivating purity, the wise can overcome sleep.
dhṛtyā śiśnodaraṃ rakṣet pāṇipādaṃ ca cakṣuṣā। cakṣuḥ śrotre ca manasā mano vācaṃ ca karmaṇā ॥12-232-6॥
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.
apramādādbhayaṃ jahyāllobhaṃ prājñopasevanāt। evametānyogadaṣāñjayennityamatandritaḥ ॥12-232-7॥
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.
agnīṁś ca brāhmaṇāṁś cārced devatāḥ praṇameta ca। varjayed ruṣitāṁ vācaṁ hiṁsāyuktāṁ manonugām ॥12-232-8॥
One should worship the fires and Brāhmaṇas, bow to the deities, and avoid angry, violent, and impulsive speech.
brahma tejomayaṃ śukraṃ yasya sarvam idaṃ rasaḥ। ekasya bhūtaṃ bhūtasya dvayaṃ sthāvarajaṅgamam ॥12-232-9॥
The Absolute, composed of brilliance and purity, is the essence of all this. Of the one being, the existence is twofold: stationary and moving.
dhyānam-adhyayanaṃ dānaṃ satyaṃ hrīr-ārjavaṃ kṣamā। śaucam-āhāra-saṃśuddhir-indriyāṇāṃ ca nigrahaḥ ॥12-232-10॥
Meditation, study, charity, truthfulness, modesty, straightforwardness, forbearance, purity, purity of food, and restraint of the senses are virtues.
etair vivardhate tejaḥ pāpmānaṃ cāpakarṣati| sidhyanti cāsya sarvārthā vijñānaṃ ca pravartate ॥12-232-11॥
By these means, his brilliance increases and sin is removed. All his objectives are accomplished and knowledge arises for him.
samaḥ sarveṣu bhūteṣu labdhālabdhena vartayan। dhutapāpmā tu tejasvī laghvāhāro jitendriyaḥ ॥ kāmakrodhau vaśe kṛtvā ninīṣed brahmaṇaḥ padam ॥12-232-12॥
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.
manasaś cendriyāṇāṃ ca kṛtvaikāgryaṃ samāhitaḥ। prāgrātrāpararātreṣu dhārayen mana ātmanā ॥12-232-13॥
Having made the mind and senses one-pointed and concentrated, one should hold the mind by the self before and after night.
jantoḥ pañcendriyasya asya yad ekaṃ chidram indriyam। tato 'sya sravati prajñā dṛteḥ pādād iva udakam ॥12-232-14॥
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.
manas tu pūrvam ādadyāt kumīnāni iva matsyahā। tataḥ śrotram tataḥ cakṣuḥ jihvām ghrāṇam ca yogavit ॥12-232-15॥
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.
tata etāni saṃyamya manasi sthāpayedyatiḥ। tathaivāpohya saṅkalpānmano hyātmani dhārayet ॥12-232-16॥
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.
pañca jñānena sandhāya manasi sthāpayedyatiḥ। yadaitānyavatiṣṭhante manaḥṣaṣṭhāni cātmani॥ prasīdanti ca saṃsthāya tadā brahma prakāśate॥12-232-17॥
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.
vidhūma iva dīptārcirāditya iva dīptimān। vaidyuto'gnirivākāśe paśyatyātmānamātmanā ॥ sarvaṃ ca tatra sarvatra vyāpakatvācca dṛśyate ॥12-232-18॥
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.
taṃ paśyanti mahātmāno brāhmaṇā ye manīṣiṇaḥ। dhṛtimanto mahāprājñāḥ sarvabhūtahite ratāḥ ॥12-232-19॥
He is seen by great-souled brāhmaṇas who are wise, steadfast, greatly wise, and devoted to the welfare of all beings.
evaṃ parimitaṃ kālam ācaran saṃśitavrataḥ। āsīno hi rahasy eko gacched akṣarasātmyatām ॥12-232-20॥
Thus, practicing for a limited period, a resolute ascetic, sitting alone in secrecy, should strive to attain union with the imperishable.
pramoho bhrama āvarto ghrāṇaśravaṇadarśane। adbhutāni rasasparśe śītoṣṇe mārutākṛtiḥ ॥12-232-21॥
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.
pratibhām-upasargāṃś cāpy upasaṅgṛhya yogataḥ। tāṃs tattvavid anādṛtya svātmanaiva nivartayet ॥12-232-22॥
The knower of reality, having included intuition and the prefixes by means of union, should disregard them and withdraw them by his own self.
kuryāt-paricayaṃ yoge traikālyaṃ niyato muniḥ। giriśṛṅge tathā caitye vṛkṣāgreṣu ca yojajet ॥12-232-23॥
A disciplined sage should practice yoga three times daily; he should do so on mountain peaks, in sanctuaries, and on the tops of trees.
saṃniyamyendriyagrāmaṃ goṣṭhe bhāṇḍamanā iva। ekāgraścintayennityaṃ yogānnodvejayenmanaḥ ॥12-232-24॥
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.
yenopāyena śakyeta saṃniyantuṃ calaṃ manaḥ। taṃ taṃ yukto niṣeveda na caiva vicalettataḥ ॥12-232-25॥
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.
śūnyā giriguhāścaiva devatāyatanāni ca। śūnyāgārāṇi caikāgro nivāsārthamupakramet ॥12-232-26॥
One should, with one-pointed mind, undertake to dwell in empty mountain caves, shrines of deities, and empty houses.
nābhiṣvajet paraṃ vācā karmaṇā manasāpi vā। upekṣako yatāhāro labdhālabdhe samo bhavet ॥12-232-27॥
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.
yaś cainam abhinandet yaś cainam apavādayet। samastayoś cāpy ubhayoḥ na abhidyāyet śubha-aśubham ॥12-232-28॥
One should not think either good or bad of both the one who praises him and the one who blames him.
na prahṛṣyeta lābheṣu nālābheṣu ca cintayet। samaḥ sarveṣu bhūteṣu sadharmā mātariśvanaḥ ॥12-232-29॥
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.
evaṃ sarvātmanaḥ sādhoḥ sarvatra samadarśinaḥ। ṣaṇmāsān nityayuktasya śabdabrahmātivartate ॥12-232-30॥
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).
vedanārtāḥ prajā dṛṣṭvā samaloṣṭāśmakāñcanaḥ। etasminnirato mārge viramenna vimohitaḥ॥12-232-31॥
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.
api varṇāvakṛṣṭastu nārī vā dharmakāṅkṣiṇī। tāvapye tena mārgeṇa gacchetāṃ paramāṃ gatim ॥12-232-32॥
Even a person of lower caste, or a woman, if they desire dharma, both may attain the supreme state by this path.
ajaṃ purāṇamajaraṃ sanātanaṃ; yadindriyairupalabhate naro'calaḥ। aṇoraṇīyo mahato mahattaraṃ; tadātmanā paśyati yukta ātmavān ॥12-232-33॥
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.
idaṃ maharṣer vacanaṃ mahātmano; yathāvad uktaṃ manasānudṛśya ca। avekṣya ca iyāt parameṣṭhi-sātmyatāṃ; prayānti yāṃ bhūta-gatiṃ manīṣiṇaḥ ॥12-232-34॥
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.
