12.304
याज्ञवल्क्य उवाच॥
yājñavalkya uvāca॥
[याज्ञवल्क्य (yājñavalkya) - Yājñavalkya; (name of a sage); उवाच (uvāca) - said; spoke;]
(Yājñavalkya said;)
Yājñavalkya said.
साङ्ख्यज्ञानं मया प्रोक्तं योगज्ञानं निबोध मे। यथाश्रुतं यथादृष्टं तत्त्वेन नृपसत्तम ॥१२-३०४-१॥
sāṅkhyajñānaṃ mayā proktaṃ yogajñānaṃ nibodha me। yathāśrutaṃ yathādṛṣṭaṃ tattvena nṛpasattama ॥12-304-1॥
[साङ्ख्यज्ञानं (sāṅkhyajñānam) - knowledge of Sāṅkhya; मया (mayā) - by me; प्रोक्तं (proktam) - spoken; योगज्ञानं (yogajñānam) - knowledge of Yoga; निबोध (nibodha) - know; मे (me) - from me; यथा (yathā) - as; श्रुतं (śrutam) - heard; यथा (yathā) - as; दृष्टं (dṛṣṭam) - seen; तत्त्वेन (tattvena) - truly; नृपसत्तम (nṛpasattama) - O best of kings;]
(The knowledge of Sāṅkhya has been spoken by me, the knowledge of Yoga, know from me; as heard, as seen, truly, O best of kings.)
O best of kings, I have explained the knowledge of Sāṅkhya; now, know from me the knowledge of Yoga, as it has been heard and seen, in truth. (12-304-1)
नास्ति साङ्ख्यसमं ज्ञानं नास्ति योगसमं बलम्। तावुभावेकचर्यौ तु उभावनिधनौ स्मृतौ ॥१२-३०४-२॥
nāsti sāṅkhyasamaṃ jñānaṃ nāsti yogasamaṃ balam। tāvubhau ekacaryau tu ubhāvanidhanau smṛtau ॥12-304-2॥
[नास्ति (nāsti) - is not; साङ्ख्यसमं (sāṅkhyasamaṃ) - equal to Sāṅkhya; (Sāṅkhya - enumeration, philosophical system; samaṃ - equal;) ज्ञानं (jñānaṃ) - knowledge; नास्ति (nāsti) - is not; योगसमं (yogasamaṃ) - equal to Yoga; (Yoga - union, discipline; samaṃ - equal;) बलम् (balam) - strength; तौ (tau) - those two; उभौ (ubhau) - both; एकचर्यौ (ekacaryau) - having one practice; (eka - one; caryau - practices;) तु (tu) - but; उभौ (ubhau) - both; अनिधनौ (anidhanau) - imperishable; (a- not; nidhanau - perishable;) स्मृतौ (smṛtau) - are remembered;]
(There is not knowledge equal to Sāṅkhya; there is not strength equal to Yoga. Those two, both, have one practice, but both are imperishable, are remembered.)
There is no knowledge equal to Sāṅkhya, nor is there any strength equal to Yoga. Both are regarded as having a single practice, and both are remembered as imperishable. (12-304-2)
पृथक्पृथक्तु पश्यन्ति येऽल्पबुद्धिरता नराः। वयं तु राजन्पश्याम एकमेव तु निश्चयात् ॥१२-३०४-३॥
pṛthakpṛthak tu paśyanti ye 'lpa-buddhi-ratā narāḥ। vayaṃ tu rājan paśyāma ekam eva tu niścayāt ॥12-304-3॥
[पृथक् (pṛthak) - separately; पृथक् (pṛthak) - separately; तु (tu) - but; पश्यन्ति (paśyanti) - they see; ये (ye) - who; अल्पबुद्धिरता (alpa-buddhi-ratā) - engaged in little understanding; नराः (narāḥ) - men; वयम् (vayam) - we; तु (tu) - but; राजन् (rājan) - O king; पश्याम (paśyāma) - we see; एकम् (ekam) - one; एव (eva) - indeed; तु (tu) - but; निश्चयात् (niścayāt) - from certainty;]
(Separately separately but see who engaged in little understanding men; we but O king see one indeed but from certainty.)
Those men who are attached to little understanding see things as separate, O king; but we, with certainty, see only one. (12-304-3)
यदेव योगाः पश्यन्ति तत्साङ्ख्यैरपि दृश्यते। एकं साङ्ख्यं च योगं च यः पश्यति स तत्त्ववित् ॥१२-३०४-४॥
yadeva yogāḥ paśyanti tatsāṅkhyairapi dṛśyate। ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa tattvavit ॥12-304-4॥
[यत् (yat) - which; एव (eva) - indeed; योगाः (yogāḥ) - yogas; पश्यन्ति (paśyanti) - see; तत् (tat) - that; साङ्ख्यैः (sāṅkhyaiḥ) - by Sāṅkhyas; अपि (api) - also; दृश्यते (dṛśyate) - is seen; एकम् (ekam) - one; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya; च (ca) - and; योगम् (yogam) - Yoga; च (ca) - and; यः (yaḥ) - who; पश्यति (paśyati) - sees; सः (sa) - he; तत्त्ववित् (tattvavit) - knower of reality;]
(Which indeed yogas see, that also is seen by Sāṅkhyas; one Sāṅkhya and Yoga and who sees, he is a knower of reality. (12-304-4))
That which is seen by yogis is also seen by the Sāṅkhyas; he who sees Sāṅkhya and Yoga as one is a knower of reality. (12-304-4)
रुद्रप्रधानानपरान्विद्धि योगान्परन्तप। तेनैव चाथ देहेन विचरन्ति दिशो दश ॥१२-३०४-५॥
rudrapradhānān aparān viddhi yogān parantapa। tenaiva ca atha dehena vicaranti diśo daśa ॥12-304-5॥
[रुद्रप्रधानान् (rudrapradhānān) - having Rudra as chief; अपरान् (aparān) - other; विद्धि (viddhi) - know; योगान् (yogān) - unions; परन्तप (parantapa) - O scorcher of foes; तेनैव (tenaiva) - by that very; च (ca) - and; अथ (atha) - then; देहेन (dehena) - by the body; विचरन्ति (vicaranti) - they move about; दिशः (diśaḥ) - directions; दश (daśa) - ten;]
(Know the other unions having Rudra as chief, O scorcher of foes; by that very (body) and then, they move about in the ten directions.)
O scorcher of foes, know those other unions with Rudra as their chief; with that very body, they move about in the ten directions. (12-304-5)
यावद्धि प्रलयस्तात सूक्ष्मेणाष्टगुणेन वै। योगेन लोकान्विचरन्सुखं संन्यस्य चानघ ॥१२-३०४-६॥
yāvaddhi pralayastāta sūkṣmeṇāṣṭaguṇena vai। yogena lokān vicaran sukhaṃ saṃnyasya cānagha ॥12-304-6॥
[यावत् (yāvat) - as long as; हि (hi) - indeed; प्रलयः (pralayaḥ) - dissolution; तात (tāta) - O dear one; सूक्ष्मेण (sūkṣmeṇa) - by the subtle; अष्टगुणेन (aṣṭaguṇena) - with eightfold; वै (vai) - indeed; योगेन (yogena) - by yoga; लोकान् (lokān) - worlds; विचरन् (vicaran) - wandering; सुखं (sukham) - happily; संन्यस्य (saṃnyasya) - having renounced; च (ca) - and; अनघ (anagha) - O sinless one;]
(As long as indeed dissolution, O dear one, by the subtle with eightfold indeed, by yoga, worlds wandering, happily, having renounced, and, O sinless one.)
O sinless one, as long as dissolution does not occur, O dear one, one wanders happily through the worlds by yoga, endowed with the eightfold subtlety, having renounced everything. (12-304-6)
वेदेषु चाष्टगुणितं योगमाहुर्मनीषिणः। सूक्ष्ममष्टगुणं प्राहुर्नेतरं नृपसत्तम ॥१२-३०४-७॥
vedeṣu cāṣṭaguṇitaṃ yogam āhur manīṣiṇaḥ। sūkṣmam aṣṭaguṇaṃ prāhur netaraṃ nṛpasattama ॥12-304-7॥
[वेदेषु (vedeṣu) - in the Vedas; च (ca) - and; अष्टगुणितं (aṣṭaguṇitam) - eightfold-multiplied; योगम् (yogam) - union; आहुः (āhuḥ) - they say; मनीषिणः (manīṣiṇaḥ) - the wise; सूक्ष्मम् (sūkṣmam) - subtle; अष्टगुणं (aṣṭaguṇam) - eightfold; प्राहुः (prāhuḥ) - they declare; न (na) - not; इतरं (itaraṃ) - other; नृपसत्तम (nṛpasattama) - O best of kings;]
(In the Vedas and eightfold-multiplied union they say the wise; subtle eightfold they declare, not other, O best of kings.)
O best of kings, the wise say that in the Vedas, union is described as eightfold-multiplied; they declare the subtle as eightfold, not otherwise. (12-304-7)
द्विगुणं योगकृत्यं तु योगानां प्राहुरुत्तमम्। सगुणं निर्गुणं चैव यथाशास्त्रनिदर्शनम् ॥१२-३०४-८॥
dviguṇaṃ yogakṛtyaṃ tu yogānāṃ prāhuruttamam। saguṇaṃ nirguṇaṃ caiva yathāśāstranidarśanam ॥12-304-8॥
[द्विगुणं (dviguṇam) - twofold; योगकृत्यं (yogakṛtyam) - yoga-action; तु (tu) - but; योगानां (yogānām) - of yogas; प्राहुः (prāhuḥ) - they declare; उत्तमम् (uttamam) - the highest; सगुणं (saguṇam) - with qualities; निर्गुणं (nirguṇam) - without qualities; च (ca) - and; एव (eva) - indeed; यथा (yathā) - as; शास्त्रनिदर्शनम् (śāstranidarśanam) - scriptural illustration;]
(Twofold yoga-action but of yogas they declare the highest. With qualities, without qualities and indeed as scriptural illustration.)
But the twofold yoga-action is declared by them as the highest among yogas: with qualities and without qualities, just as illustrated in the scriptures. (12-304-8)
धारणा चैव मनसः प्राणायामश्च पार्थिव। प्राणायामो हि सगुणो निर्गुणं धारणं मनः ॥१२-३०४-९॥
dhāraṇā caiva manasaḥ prāṇāyāmaś ca pārthiva। prāṇāyāmo hi saguṇo nirguṇaṃ dhāraṇaṃ manaḥ ॥12-304-9॥
[धारणा (dhāraṇā) - concentration; च (ca) - and; एव (eva) - indeed; मनसः (manasaḥ) - of the mind; प्राणायामः (prāṇāyāmaḥ) - regulation of breath; च (ca) - and; पार्थिव (pārthiva) - O son of Pṛthā; प्राणायामः (prāṇāyāmaḥ) - regulation of breath; हि (hi) - indeed; सगुणः (saguṇaḥ) - with qualities; निर्गुणं (nirguṇam) - without qualities; धारणं (dhāraṇam) - concentration; मनः (manaḥ) - mind;]
(Concentration and indeed of the mind, regulation of breath and, O son of Pṛthā. Regulation of breath indeed is with qualities; without qualities, concentration is mind. (12-304-9))
O son of Pṛthā, concentration is of the mind, and regulation of breath is also so. Regulation of breath is indeed with qualities, but concentration of the mind is without qualities. (12-304-9)
यत्र दृश्येत मुञ्चन्वै प्राणान्मैथिलसत्तम। वाताधिक्यं भवत्येव तस्माद्धि न समाचरेत् ॥१२-३०४-१०॥
yatra dṛśyeta muñcan vai prāṇān maithilasattama। vātādhikyaṃ bhavatyeva tasmād dhi na samācaret ॥12-304-10॥
[यत्र (yatra) - where; दृश्येत (dṛśyeta) - is seen; मुञ्चन् (muñcan) - releasing; वै (vai) - indeed; प्राणान् (prāṇān) - vital breaths; मैथिलसत्तम (maithilasattama) - O best of the Maithilas; वाताधिक्यं (vātādhikyaṃ) - excess of wind; भवति (bhavati) - arises; एव (eva) - certainly; तस्मात् (tasmāt) - therefore; हि (hi) - indeed; न (na) - not; समाचरेत् (samācaret) - should perform;]
(Where is seen releasing indeed vital breaths, O best of the Maithilas, excess of wind certainly arises; therefore indeed not should perform.)
O best of the Maithilas, wherever one sees that vital breaths are being released, there certainly arises an excess of wind; therefore, one should not perform it. (12-304-10)
निशायाः प्रथमे यामे चोदना द्वादश स्मृताः। मध्ये सुप्त्वा परे यामे द्वादशैव तु चोदनाः ॥१२-३०४-११॥
niśāyāḥ prathame yāme codanā dvādaśa smṛtāḥ। madhye suptvā pare yāme dvādaśaiva tu codanāḥ ॥12-304-11॥
[निशायाः (niśāyāḥ) - of the night; प्रथमे (prathame) - in the first; यामे (yāme) - watch (period of time); चोदना (codanā) - injunctions; द्वादश (dvādaśa) - twelve; स्मृताः (smṛtāḥ) - are remembered; मध्ये (madhye) - in the middle; सुप्त्वा (suptvā) - having slept; परे (pare) - in the last; यामे (yāme) - watch (period of time); द्वादशैव (dvādaśaiva) - exactly twelve; तु (tu) - but; चोदनाः (codanāḥ) - injunctions;]
(Of the night, in the first watch, injunctions twelve are remembered; in the middle, having slept, in the last watch, exactly twelve but injunctions.)
In the first watch of the night, twelve injunctions are remembered; after sleeping in the middle, in the last watch, there are also exactly twelve injunctions. (12-304-11)
तदेवमुपशान्तेन दान्तेनैकान्तशीलिना। आत्मारामेण बुद्धेन योक्तव्योऽऽत्मा न संशयः ॥१२-३०४-१२॥
tadevam-upaśāntena dāntenaikāntaśīlinā। ātmārāmeṇa buddhena yoktavyo''tmā na saṃśayaḥ ॥12-304-12॥
[तत् (tat) - that; एवम् (evam) - thus; उपशान्तेन (upaśāntena) - by one who is calmed; दान्तेन (dāntena) - by one who is restrained; एकान्तशीलिना (ekāntaśīlinā) - by one who is solitary in conduct; आत्मारामेण (ātmārāmeṇa) - by one who delights in the Self; बुद्धेन (buddhena) - by one who is wise; योक्तव्यः (yoktavyaḥ) - should be yoked; आत्मा (ātmā) - the Self; न (na) - not; संशयः (saṃśayaḥ) - doubt;]
(That thus by one who is calmed, by one who is restrained, by one who is solitary in conduct, by one who delights in the Self, by one who is wise, should be yoked the Self, not doubt.)
Thus, the Self should be yoked by one who is calmed, restrained, solitary in conduct, delights in the Self, and is wise—there is no doubt about this. (12-304-12)
पञ्चानामिन्द्रियाणां तु दोषानाक्षिप्य पञ्चधा। शब्दं स्पर्शं तथा रूपं रसं गन्धं तथैव च ॥१२-३०४-१३॥
pañcānām indriyāṇām tu doṣān ākṣipya pañcadhā। śabdam sparśam tathā rūpam rasam gandham tathaiva ca ॥12-304-13॥
[पञ्चानाम् (pañcānām) - of the five; इन्द्रियाणाम् (indriyāṇām) - of the senses; तु (tu) - but; दोषान् (doṣān) - faults; आक्षिप्य (ākṣipya) - having excluded; पञ्चधा (pañcadhā) - in five ways; शब्दम् (śabdam) - sound; स्पर्शम् (sparśam) - touch; तथा (tathā) - also; रूपम् (rūpam) - form; रसम् (rasam) - taste; गन्धम् (gandham) - smell; तथैव (tathaiva) - likewise; च (ca) - and;]
(Of the five senses but, having excluded the faults, in five ways: sound, touch, also form, taste, smell, likewise and.)
But, having excluded the faults of the five senses, (they are) fivefold: sound, touch, form, taste, and likewise smell. (12-304-13)
प्रतिभामपवर्गं च प्रतिसंहृत्य मैथिल। इन्द्रियग्राममखिलं मनस्यभिनिवेश्य ह ॥१२-३०४-१४॥
pratibhām-apavargaṃ ca pratisaṃhṛtya maithila। indriyagrāmam-akhilaṃ manasy-abhiniveśya ha ॥12-304-14॥
[प्रतिभाम् (pratibhām) - intelligence; inspiration; अपवर्गम् (apavargam) - liberation; release; च (ca) - and; प्रतिसंहृत्य (pratisaṃhṛtya) - having withdrawn; having collected; मैथिल (maithila) - O Maithila; (addressing Janaka); इन्द्रियग्रामम् (indriyagrāmam) - the group of senses; अखिलम् (akhilam) - entire; whole; मनसि (manasi) - in the mind; अभिनिवेश्य (abhiniveśya) - having fixed; having established; ह (ha) - indeed;]
(Intelligence, liberation and, having withdrawn, O Maithila, the entire group of senses having fixed in the mind indeed.)
O Maithila, having withdrawn intelligence and liberation, and having fixed the entire group of senses in the mind, indeed. (12-304-14)
मनस्तथैवाहङ्कारे प्रतिष्ठाप्य नराधिप। अहङ्कारं तथा बुद्धौ बुद्धिं च प्रकृतावपि ॥१२-३०४-१५॥
manas tathai vāhaṅkāre pratiṣṭhāpya narādhipa। ahaṅkāraṃ tathā buddhau buddhiṃ ca prakṛtāv api ॥12-304-15॥
[मनस् (manas) - mind; तथा (tathā) - likewise; एव (eva) - indeed; अहङ्कारे (ahaṅkāre) - in the ego; प्रतिष्ठाप्य (pratiṣṭhāpya) - having established; नराधिप (narādhipa) - O king; अहङ्कारम् (ahaṅkāram) - ego; तथा (tathā) - likewise; बुद्धौ (buddhau) - in the intellect; बुद्धिम् (buddhim) - intellect; च (ca) - and; प्रकृतौ (prakṛtau) - in nature; अपि (api) - also;]
(Mind likewise indeed in the ego having established, O king; ego likewise in the intellect, intellect and in nature also.)
O king, having established the mind in the ego, the ego likewise in the intellect, and the intellect also in nature. (12-304-15)
एवं हि परिसङ्ख्याय ततो ध्यायेत केवलम्। विरजस्कमलं नित्यमनन्तं शुद्धमव्रणम् ॥१२-३०४-१६॥
evaṃ hi parisaṅkhyāya tato dhyāyeta kevalam। virajaskamalaṃ nityamanantaṃ śuddhamavraṇam ॥12-304-16॥
[एवं (evaṃ) - thus; हि (hi) - indeed; परिसङ्ख्याय (parisaṅkhyāya) - having fully analyzed; ततः (tataḥ) - then; ध्यायेत (dhyāyeta) - one should meditate; केवलम् (kevalam) - only; विरजस्कमलम् (virajaskamalam) - stainless-lotus; नित्यम् (nityam) - eternal; अनन्तम् (anantam) - infinite; शुद्धम् (śuddham) - pure; अव्रणम् (avraṇam) - blemishless;]
(Thus indeed, having fully analyzed, then one should meditate only on the stainless-lotus, eternal, infinite, pure, blemishless.)
Thus, having thoroughly analyzed, one should then meditate solely on that which is like a stainless lotus—eternal, infinite, pure, and without blemish. (12-304-16)
तस्थुषं पुरुषं सत्त्वमभेद्यमजरामरम्। शाश्वतं चाव्ययं चैव ईशानं ब्रह्म चाव्ययम् ॥१२-३०४-१७॥
tasthuṣaṃ puruṣaṃ sattvam-abhedyam-ajarāmaram। śāśvataṃ cāvyayaṃ caiva īśānaṃ brahma cāvyayam ॥12-304-17॥
[तस्थुषं (tasthuṣam) - standing; stable; पुरुषं (puruṣam) - person; spirit; सत्त्वम् (sattvam) - essence; being; अभेद्यम् (abhedyam) - indivisible; unbreakable; अजरामरम् (ajarāmaram) - undecaying; immortal; शाश्वतम् (śāśvatam) - eternal; च (ca) - and; अव्ययम् (avyayam) - imperishable; च (ca) - and; एव (eva) - indeed; ईशानम् (īśānam) - lord; ruler; ब्रह्म (brahma) - Brahman; the Absolute; च (ca) - and; अव्ययम् (avyayam) - imperishable;]
(Standing person, essence, indivisible, undecaying, immortal, eternal and imperishable, and indeed the lord, Brahman and imperishable.)
The standing person, the essence that is indivisible, undecaying, immortal, eternal and imperishable, and indeed the Lord, Brahman, the imperishable. (12-304-17)
युक्तस्य तु महाराज लक्षणान्युपधारयेत्। लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत् ॥१२-३०४-१८॥
yuktasya tu mahārāja lakṣaṇānyupadhārayet। lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet ॥12-304-18॥
[युक्तस्य (yuktasya) - of the one who is disciplined; तु (tu) - but; महाराज (mahārāja) - O great king; लक्षणानि (lakṣaṇāni) - characteristics; उपधारयेत् (upadhārayet) - should observe; लक्षणम् (lakṣaṇam) - the characteristic; तु (tu) - but; प्रसादस्य (prasādasya) - of serenity; यथा (yathā) - as; तृप्तः (tṛptaḥ) - satisfied; सुखम् (sukham) - happily; स्वपेत् (svapet) - sleeps;]
(But, O great king, one should observe the characteristics of the disciplined; the characteristic of serenity is as (when) one, satisfied, sleeps happily.)
But, O great king, one should recognize the characteristics of a disciplined person; the sign of serenity is that, just as a satisfied person sleeps happily. (12-304-18)
निवाते तु यथा दीपो ज्वलेत्स्नेहसमन्वितः। निश्चलोर्ध्वशिखस्तद्वद्युक्तमाहुर्मनीषिणः ॥१२-३०४-१९॥
nivāte tu yathā dīpo jvaletsnehasamanvitaḥ। niścalordhvaśikhastadvadyuktamāhurmanīṣiṇaḥ ॥12-304-19॥
[निवाते (nivāte) - in windless; (ni = without, vāta = wind); तु (tu) - but; यथा (yathā) - just as; दीपः (dīpaḥ) - lamp; ज्वलेत् (jvalet) - would burn; (from jval = to burn); स्नेहसमन्वितः (snehasamanvitaḥ) - endowed with oil; (sneha = oil, samanvitaḥ = endowed with); निश्चल (niścala) - motionless; (ni = without, cala = movement); ऊर्ध्वशिखः (ūrdhvaśikhaḥ) - with upward flame; (ūrdhva = upward, śikha = flame); तद्वत् (tadvat) - in that way; (tad = that, vat = like); युक्तम् (yuktam) - the one who is joined; (from yuj = to join, united); आहुः (āhuḥ) - they say; (from ah = to say); मनीषिणः (manīṣiṇaḥ) - the wise; (from manīṣin = wise person);]
(In windless (place) but just as a lamp would burn endowed with oil, motionless, with upward flame, in that way the one who is joined (in yoga), they say, the wise.)
Just as a lamp in a windless place burns steadily with an upright flame, so too, the wise say, is the yogi whose mind is united (in yoga). (12-304-19)
पाषाण इव मेघोत्थैर्यथा बिन्दुभिराहतः। नालं चालयितुं शक्यस्तथा युक्तस्य लक्षणम् ॥१२-३०४-२०॥
pāṣāṇa iva meghotthair yathā bindubhir āhataḥ। nālaṃ cālayituṃ śakyas tathā yuktasya lakṣaṇam ॥12-304-20॥
[पाषाण (pāṣāṇa) - stone; इव (iva) - like; as; मेघोत्थैः (meghotthaiḥ) - arisen from clouds; (i.e., rain drops); यथा (yathā) - just as; as; बिन्दुभिः (bindubhiḥ) - by drops; by droplets; आहतः (āhataḥ) - struck; hit; न (na) - not; अलम् (alam) - sufficient; able; चालयितुम् (cālayitum) - to move; to shake; शक्यः (śakyaḥ) - possible; capable; तथा (tathā) - so; in that way; युक्तस्य (yuktasya) - of the disciplined one; of the concentrated one; लक्षणम् (lakṣaṇam) - characteristic; mark;]
(Like a stone struck by drops arisen from clouds, just as it is not able to be moved, so is the characteristic of the disciplined one.)
Just as a stone struck by raindrops arising from clouds cannot be moved, so is the mark of a disciplined person. (12-304-20)
शङ्खदुन्दुभिनिर्घोषैर्विविधैर्गीतवादितैः। क्रियमाणैर्न कम्पेत युक्तस्यैतन्निदर्शनम् ॥१२-३०४-२१॥
śaṅkhadundubhinirghoṣair vividhair gītavāditaiḥ। kriyamāṇair na kampeta yuktasyaitan nidarśanam ॥12-304-21॥
[शङ्ख (śaṅkha) - conch; दुन्दुभि (dundubhi) - drum; निर्घोषैः (nirghoṣaiḥ) - by the sounds; विविधैः (vividhaiḥ) - by various; गीत (gīta) - song; वादितैः (vāditaiḥ) - by musical instruments; क्रियमाणैः (kriyamāṇaiḥ) - being made; न (na) - not; कम्पेत (kampeta) - would be shaken; युक्तस्य (yuktasya) - of the one who is united; एतत् (etat) - this; निदर्शनम् (nidarśanam) - example;]
(By the sounds of conch and drum, by various songs and musical instruments being made, not would be shaken; of the one who is united, this is the example.)
Even when the sounds of conches and drums, various songs and musical instruments are being played, one who is united (in mind) would not be shaken; this is the example. (12-304-21)
तैलपात्रं यथा पूर्णं कराभ्यां गृह्य पूरुषः। सोपानमारुहेद्भीतस्तर्ज्यमानोऽसिपाणिभिः ॥१२-३०४-२२॥
tailapātraṃ yathā pūrṇaṃ karābhyāṃ gṛhya pūruṣaḥ। sopānam āruhed bhītaḥ tarjyamānaḥ asipāṇibhiḥ ॥12-304-22॥
[तैलपात्रं (tailapātram) - oil-vessel; यथा (yathā) - just as; पूर्णं (pūrṇam) - full; कराभ्यां (karābhyām) - with two hands; गृह्य (gṛhya) - having taken; पूरुषः (pūruṣaḥ) - man; सोपानम् (sopānam) - staircase; आरोहेत् (āruhet) - should ascend; भीतः (bhītaḥ) - afraid; तर्ज्यमानः (tarjyamānaḥ) - being threatened; असिपाणिभिः (asipāṇibhiḥ) - by sword-in-hand (men);]
(Just as a man, having taken a full oil-vessel with two hands, should ascend a staircase, afraid, being threatened by men with swords in hand.)
Just as a man, holding a full vessel of oil with both hands, ascends a staircase in fear, threatened by men with swords in their hands. (12-304-22)
संयतात्मा भयात्तेषां न पात्राद्बिन्दुमुत्सृजेत्। तथैवोत्तरमाणस्य एकाग्रमनसस्तथा ॥१२-३०४-२३॥
saṁyatātmā bhayātteṣāṁ na pātrādbindumutsṛjet। tathaivotaramāṇasya ekāgramanasastathā ॥12-304-23॥
[संयतात्मा (saṁyatātmā) - one whose self is restrained; भयात् (bhayāt) - from fear; तेषाम् (teṣām) - of those; न (na) - not; पात्रात् (pātrāt) - from the vessel; बिन्दुम् (bindum) - drop (of semen); उत्सृजेत् (utsṛjet) - should emit; तथा (tathā) - likewise; एव (eva) - indeed; उत्तरमाणस्य (uttaramāṇasya) - of one who is ascending; एकाग्रमनसः (ekāgramanasaḥ) - of one whose mind is concentrated; तथा (tathā) - in the same way;]
(One whose self is restrained, from fear, of those, should not emit a drop (of semen) from the vessel; likewise indeed, of one who is ascending, of one whose mind is concentrated, in the same way.)
A self-restrained person, out of fear, should not emit even a drop (of semen) from the vessel; similarly, one who is ascending and whose mind is concentrated should do likewise. (12-304-23)
स्थिरत्वादिन्द्रियाणां तु निश्चलत्वात्तथैव च। एवं युक्तस्य तु मुनेर्लक्षणान्युपधारयेत् ॥१२-३०४-२४॥
sthiratvād indriyāṇāṃ tu niścalatvāt tathaiva ca। evaṃ yuktasya tu muner lakṣaṇāni upadhārayet ॥12-304-24॥
[स्थिरत्वात् (sthiratvāt) - from firmness; इन्द्रियाणां (indriyāṇām) - of the senses; तु (tu) - but; निश्चलत्वात् (niścalatvāt) - from steadiness; तथैव (tathaiva) - likewise; च (ca) - and; एवं (evaṃ) - thus; युक्तस्य (yuktasya) - of the united (one); तु (tu) - but; मुनेः (muner) - of the sage; लक्षणानि (lakṣaṇāni) - characteristics; उपधारयेत् (upadhārayet) - should understand;]
(From firmness of the senses but from steadiness likewise and thus of the united one but of the sage the characteristics should understand.)
But from the firmness and steadiness of the senses, likewise, thus, one should understand the characteristics of the sage who is united. (12-304-24)
स युक्तः पश्यति ब्रह्म यत्तत्परममव्ययम्। महतस्तमसो मध्ये स्थितं ज्वलनसंनिभम् ॥१२-३०४-२५॥
sa yuktaḥ paśyati brahma yat tat paramam avyayam। mahataḥ tamasaḥ madhye sthitam jvalana-samnibham ॥12-304-25॥
[स (sa) - he; युक्तः (yuktaḥ) - joined; पश्यति (paśyati) - sees; ब्रह्म (brahma) - Brahman; यत् (yat) - which; तत् (tat) - that; परमम् (paramam) - supreme; अव्ययम् (avyayam) - imperishable; महतः (mahataḥ) - of the great; तमसः (tamasaḥ) - of darkness; मध्ये (madhye) - in the midst; स्थितम् (sthitam) - situated; ज्वलनसंनिभम् (jvalana-samnibham) - having the likeness of fire;]
(He joined sees Brahman which that supreme imperishable; of the great darkness in the midst situated having the likeness of fire.)
He, being united, sees that Brahman which is the supreme imperishable, situated in the midst of the great darkness, having the appearance of fire. (12-304-25)
एतेन केवलं याति त्यक्त्वा देहमसाक्षिकम्। कालेन महता राजञ्श्रुतिरेषा सनातनी ॥१२-३०४-२६॥
etena kevalaṃ yāti tyaktvā deham asākṣikam। kālena mahatā rājan śrutir eṣā sanātanī ॥12-304-26॥
[एतेन (etena) - by this; केवलं (kevalaṃ) - only; याति (yāti) - goes; त्यक्त्वा (tyaktvā) - having abandoned; देहम् (deham) - body; असाक्षिकम् (asākṣikam) - without witness; कालेन (kālena) - by time; महता (mahatā) - great; राजन् (rājan) - O king; श्रुतिः (śrutiḥ) - revelation; एषा (eṣā) - this; सनातनी (sanātanī) - eternal;]
(By this only goes, having abandoned the body without witness; by great time, O king, this revelation is eternal.)
By this alone, one departs, having abandoned the body without a witness; over great time, O king, this revelation is eternal. (12-304-26)
एतद्धि योगं योगानां किमन्ययोगलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः ॥१२-३०४-२७॥
etaddhi yogaṃ yogānāṃ kimanyayogalakṣaṇam। vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ ॥12-304-27॥
[एतत् (etat) - this; हि (hi) - indeed; योगम् (yogam) - union; योगानाम् (yogānām) - of unions; किम् (kim) - what; अन्य (anya) - other; योग (yoga) - union; लक्षणम् (lakṣaṇam) - characteristic; विज्ञाय (vijñāya) - having known; तत् (tat) - that; हि (hi) - indeed; मन्यन्ते (manyante) - they consider; कृतकृत्याः (kṛtakṛtyāḥ) - those who have accomplished their purpose; मनीषिणः (manīṣiṇaḥ) - the wise;]
(This indeed union of unions what other union-characteristic having known that indeed they consider accomplished-purpose the wise.)
The wise, having known this indeed as the union of unions, consider that there is no other characteristic of union; having accomplished their purpose, they think thus. (12-304-27)
