12.304
yājñavalkya uvāca॥
Yājñavalkya said.
sāṅkhyajñānaṃ mayā proktaṃ yogajñānaṃ nibodha me। yathāśrutaṃ yathādṛṣṭaṃ tattvena nṛpasattama ॥12-304-1॥
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)
nāsti sāṅkhyasamaṃ jñānaṃ nāsti yogasamaṃ balam। tāvubhau ekacaryau tu ubhāvanidhanau smṛtau ॥12-304-2॥
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)
pṛthakpṛthak tu paśyanti ye 'lpa-buddhi-ratā narāḥ। vayaṃ tu rājan paśyāma ekam eva tu niścayāt ॥12-304-3॥
Those men who are attached to little understanding see things as separate, O king; but we, with certainty, see only one. (12-304-3)
yadeva yogāḥ paśyanti tatsāṅkhyairapi dṛśyate। ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa tattvavit ॥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)
rudrapradhānān aparān viddhi yogān parantapa। tenaiva ca atha dehena vicaranti diśo daśa ॥12-304-5॥
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)
yāvaddhi pralayastāta sūkṣmeṇāṣṭaguṇena vai। yogena lokān vicaran sukhaṃ saṃnyasya cānagha ॥12-304-6॥
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)
vedeṣu cāṣṭaguṇitaṃ yogam āhur manīṣiṇaḥ। sūkṣmam aṣṭaguṇaṃ prāhur netaraṃ nṛpasattama ॥12-304-7॥
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)
dviguṇaṃ yogakṛtyaṃ tu yogānāṃ prāhuruttamam। saguṇaṃ nirguṇaṃ caiva yathāśāstranidarśanam ॥12-304-8॥
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)
dhāraṇā caiva manasaḥ prāṇāyāmaś ca pārthiva। prāṇāyāmo hi saguṇo nirguṇaṃ dhāraṇaṃ manaḥ ॥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)
yatra dṛśyeta muñcan vai prāṇān maithilasattama। vātādhikyaṃ bhavatyeva tasmād dhi na samācaret ॥12-304-10॥
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)
niśāyāḥ prathame yāme codanā dvādaśa smṛtāḥ। madhye suptvā pare yāme dvādaśaiva tu codanāḥ ॥12-304-11॥
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)
tadevam-upaśāntena dāntenaikāntaśīlinā। ātmārāmeṇa buddhena yoktavyo''tmā na saṃśayaḥ ॥12-304-12॥
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)
pañcānām indriyāṇām tu doṣān ākṣipya pañcadhā। śabdam sparśam tathā rūpam rasam gandham tathaiva ca ॥12-304-13॥
But, having excluded the faults of the five senses, (they are) fivefold: sound, touch, form, taste, and likewise smell. (12-304-13)
pratibhām-apavargaṃ ca pratisaṃhṛtya maithila। indriyagrāmam-akhilaṃ manasy-abhiniveśya ha ॥12-304-14॥
O Maithila, having withdrawn intelligence and liberation, and having fixed the entire group of senses in the mind, indeed. (12-304-14)
manas tathai vāhaṅkāre pratiṣṭhāpya narādhipa। ahaṅkāraṃ tathā buddhau buddhiṃ ca prakṛtāv api ॥12-304-15॥
O king, having established the mind in the ego, the ego likewise in the intellect, and the intellect also in nature. (12-304-15)
evaṃ hi parisaṅkhyāya tato dhyāyeta kevalam। virajaskamalaṃ nityamanantaṃ śuddhamavraṇam ॥12-304-16॥
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)
tasthuṣaṃ puruṣaṃ sattvam-abhedyam-ajarāmaram। śāśvataṃ cāvyayaṃ caiva īśānaṃ brahma cāvyayam ॥12-304-17॥
The standing person, the essence that is indivisible, undecaying, immortal, eternal and imperishable, and indeed the Lord, Brahman, the imperishable. (12-304-17)
yuktasya tu mahārāja lakṣaṇānyupadhārayet। lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet ॥12-304-18॥
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)
nivāte tu yathā dīpo jvaletsnehasamanvitaḥ। niścalordhvaśikhastadvadyuktamāhurmanīṣiṇaḥ ॥12-304-19॥
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)
pāṣāṇa iva meghotthair yathā bindubhir āhataḥ। nālaṃ cālayituṃ śakyas tathā yuktasya lakṣaṇam ॥12-304-20॥
Just as a stone struck by raindrops arising from clouds cannot be moved, so is the mark of a disciplined person. (12-304-20)
śaṅkhadundubhinirghoṣair vividhair gītavāditaiḥ। kriyamāṇair na kampeta yuktasyaitan nidarśanam ॥12-304-21॥
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)
tailapātraṃ yathā pūrṇaṃ karābhyāṃ gṛhya pūruṣaḥ। sopānam āruhed bhītaḥ tarjyamānaḥ asipāṇibhiḥ ॥12-304-22॥
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)
saṁyatātmā bhayātteṣāṁ na pātrādbindumutsṛjet। tathaivotaramāṇasya ekāgramanasastathā ॥12-304-23॥
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)
sthiratvād indriyāṇāṃ tu niścalatvāt tathaiva ca। evaṃ yuktasya tu muner lakṣaṇāni upadhārayet ॥12-304-24॥
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)
sa yuktaḥ paśyati brahma yat tat paramam avyayam। mahataḥ tamasaḥ madhye sthitam jvalana-samnibham ॥12-304-25॥
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)
etena kevalaṃ yāti tyaktvā deham asākṣikam। kālena mahatā rājan śrutir eṣā sanātanī ॥12-304-26॥
By this alone, one departs, having abandoned the body without a witness; over great time, O king, this revelation is eternal. (12-304-26)
etaddhi yogaṃ yogānāṃ kimanyayogalakṣaṇam। vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ ॥12-304-27॥
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)
