ब्राह्मण उवाच यः स्यादेकायने लीनस्तूष्णीं किंचिदचिन्तयन्। पूर्वं पूर्व परित्यज्य स तीर्णो बन्धनाद् भवेत्॥
Brahman said He who becomes immerged in the one receptacle (of all things), freeing himself from cven the thought of his own identity with all things, indeed, ccasing to things of even his own existencc-gradually renouncing one after another, will succeed in crossing his bonds.
सर्वमित्रः सर्वसहः शमे रक्तो जितेन्द्रियः। व्यपेतभयमन्युश्च आत्मवान् मुच्यते नरः॥
That man who is the friend of all, who endures all, who is attached to tranquillity, who has conquered all his senses, who is shorn of fear and anger, and who is of controlled soul, succeeds in liberating himself.
आत्मवत् सर्वभूतेषु यश्चरेनियतः शुचिः। अमानी निरभीमानः सर्वतो मुक्त एव सः॥
He who treats all creatures as his ownself, who is restrained, pure, free froin vanity, and shorn of egoism, is considered as liberated from everything
जीवितं मरणं चोभे सुखदुःखे तथैव च। लाभालाभे प्रियद्वेष्ये यः समः स च मुच्यते॥
He also is libcrated who considers in the same light life and death, pleasure and pain, gain and loss, agreeable and disagrecable.
न कस्यचित् स्पृहयते नावजानाति किंचन। निर्द्वन्द्वो वीतरागात्मा सर्वथा मुक्त एव सः॥
He is in every way liberated who does not covet others' properties, who never disregards any body, who is above all pairs of opposites, and whose soul is shorn of attachments.
अनमित्रश्च निर्बधुरनपत्यश्च यः क्वचित्। त्यक्तधर्मार्थकामश्च निराकाक्षी च मुच्यते॥
He is liberated who has no enemy, no। kinsman, and no child, who has cast off religion, riches and pleasure, and who is freed from desire or cupidity.
नैव धर्मी न चाधर्मी पूर्वोपचितहायकः। धातुक्षयप्रशान्तात्मा निर्द्वन्द्वः स विमुच्यते॥
He becomes liberated who acquires neither merit nor demerit, who casts off the merits and demerits accumulated in pristine births, who wastes the elements of his body for attaining to a tranquillised soul, and who gets over all pairs of opposites.
अकर्मवान् विकासश्च पश्येज्जगदशाश्वतम्। अश्वत्थसदृशं नित्यं जन्ममृत्युजरायुतम्॥ वैराग्यबुद्धिः सततमात्मदोषव्यपेक्षकः। आत्मबन्धविनिर्मोक्षं स करोत्यचिरादिव॥
He who abstains from all deeds, who is free from desire or cupidity, who considers the universe as un-enduring or as like an Ashvatha tree, ever gifted with birth, death, and ! decrepitude, whose understanding is fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in freeing himself from the fetters that bind him.
अगन्धमरसस्पर्शमशब्दमपरिग्रहम्। अरूपमनभिज्ञेयं दृष्ट्वाऽऽत्मानं विमुच्यते॥
He who sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and unknowable, becomes liberated.
पञ्चभूतगुणैीनममूर्तिमदहेतुकम्। अगुणं गुणभोक्तारं यः पश्यति स मुच्यते॥
He who sces his soul shorn of the attributes of the five elements, to be without form and cause, to be really destitute of attributes though enjoying them, becomes liberated.
विहाय सर्वसंकल्पान् बुद्ध्या शारीरमानसान्। शनैर्निर्वाणमाप्नोति निरिन्धन इवानलः॥
Abandoning, with the help of the understanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed with fuel.
सर्वसंस्कारनिर्मुक्तो निर्द्वन्द्वो निष्परिग्रहः। तपसा इन्द्रियग्रामं यश्चरेन्मुक्त एव सः॥
One who is freed from all impressions, who is above all pairs of opposites, who is destitute of all belongings, and who uses all his senses under the guidance of penances, becomes liberated.
विमुक्तः सर्वसंस्कारैस्ततो ब्रह्म सनातनम्। परमाप्नोति संशान्तमचलं नित्यमक्षरम्॥
Having become freed from all impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring and indestructible.
अतः परं प्रवक्ष्यामि योगशास्त्रमनुत्तमम्। युञ्जन्तः सिद्धमात्मानं यथा पश्यन्ति योगिनः॥
After this I shall describe the science of Yoga than which there is nothing superior, and how Yogins, by concentration, sce the perfect soul.
तस्योपदेशं वक्ष्यामि यथावत् तन्निवोध मे। यैरैश्चारयन्नित्यं पश्यत्यात्मानमात्मनि॥
I shall communicate the instructions about it duly. Do you learn from me those doors by which directing the soul within the body one sees that which is without beginning and end.
इन्द्रियाणि तु संहृत्य मन आत्मनि धारयेत्। तीव्र तप्त्वा तपः पूर्वे मोक्षयोगं समाचरेत्॥
Withdrawing the senses from their objects, one should fix the mind upon the soul; having previously practised the severest austerities, one should practise that concentration of mind which leads to Liberation.
तपस्वी सततं युक्तो योगशास्रमथाचरेत्। मनीषी मनसा विप्र पश्यन्नात्मानमात्मनि॥
Observant of penances and always practising concentration of mind, the learned Brahmana, gifted with intelligence, should observe the precepts of the Science of Yoga, seeing the soul in the body.
य चेच्छक्नोत्ययं साधुर्योक्तुमात्मानमात्मनि। तत एकान्तशीलः स पश्यत्यात्मानमात्मनि॥
If the good man succeeds in concentrating the mind on the soul, he then, used to exclusive meditation, secs the Supreme Soul in his own soul.
हि संयतः सततं युक्त आत्मवान् विजितेन्द्रियः। तथा य आत्मनाऽऽत्मानं सम्प्रयुक्तः प्रपश्यति॥
Self-controlled and always concentrated, and with all his senses completely conquered, the man of purified soul, on account of such complete concentration of mind, succeeds in seeing the soul by soul.
यथा पुरुषः स्वप्ने दृष्ट्वा पश्यत्यसाविति। तथा रूपमिवात्मानं साधुयुक्तः प्रपश्यति॥
As a person seeing some unseen individual in a dream recognises him, saying. This is he, when he sees him after waking, similar.y the good man having seen the Supreme Soul in the deep contemplation of Samadhi recognises it upon waking from Samadhi.
इषीकां च यथा मुजात् कश्चिनिष्कृष्य दर्शयेत्। योगी निष्कृष्य चात्मानं तथा पश्यति देहतः॥
As one sees the fibrous pith after extracting it from a blade of the Saccharum Munja, so the Yogin sees the Soul, extracting it from the body.
मुजं शरीरमित्याहुरिषीकामात्मनि श्रिताम्। एतन्निदर्शनं प्रोक्तं योगविद्भिरनुत्तमम्॥
The body has been called the Saccharum Munja and the filbrons pith is called the Soul. This is the excellent illustration given by persons knowing Yoga.
यदा हि युक्तमात्मानं सम्यक् पश्यति देहभृत्। न तस्येहेश्वरः कश्चित् त्रैलोक्यस्यापि यः प्रभुः।।२४
When the bearer of a body adequately sees the Soul in Yoga, he then has no one to master him, for he then becomes the lord of three worlds.
अन्यान्याश्चैव तनवो यथेष्टं प्रतिपद्यते। विनिवृत्य जरां मृत्युं न शोचति न हृष्यति॥
He succeeds in assuming various bodies according as as he wishes. Turning away decrepitude and death, he neither grieves nor exalis.
देवानामपि देवत्वं युक्तः कारयते वशी। ब्रह्म चाव्ययमाप्नोति हित्वा देहमशाश्वतम्॥
The self controlled man, concentrated in Yoga, can create (for himself) the godship of the very gods. Renouncing his transient body he attains to immutable Brahma.
विनश्यत्सु च भूतेषु न भयं तस्य जायते। क्लिश्यमानेषु भूतेषु न स क्लिशति केनचित्॥
He does not fear even at on seçing all creatures falling victims to destruction. When all creatures are afflicted, he can never be afflicted by any one.
दुःखशोकमयैोरैः सङ्गस्नेहसमुद्भवैः। न विचाल्यति युक्तात्मानिःस्पृहः शान्तमानसः॥
Devoid of desire and gifted with a tranquil mind, the person in Yoga is never affected by pain and sorrow and fear and the dreadful effects of attachment and affection.
नैनं शस्त्राणि विध्यन्ते न मृत्युश्चास्य विद्यते। नातः सुखतरं किंचिल्लोके क्वचन दृश्यते॥
Weapons never pierce him; death does not exist for him. Nowhere in the world can be seen any one who is happier than he.
सम्यग्युक्त्वा स आत्मानमात्मन्येव प्रतिष्ठते। विनिवृत्तजरादुःख सुखं स्वपिति चापि सः॥
Having adequately concentrated his soul, he lives firmly himself. Pruning off decrepitude and pain and pleasure, he sleeps at case.
देहान्यथेष्टमभ्येति हित्वेमां मानुषीं तनुम्। निर्वेदस्तु न कर्तव्यो भुञ्जानेन कथंचन॥
Renouncing this human body he attains to (other) forms according to his pleasure. While one is enjoying the sovereignty that Yoga bestows, one should never fall away from devotion to Yoga.
सम्यग्युक्तो यदाऽऽत्मानमात्मन्येव प्रपश्यति। तदैव न स्पृहयते साक्षादपि शतक्रतोः॥
When one, after adequate devotion to Yoga, sees the Soul in his ownself, he then ceases to have any regard for even him of a hundred sacrifices (India).
योगमेकान्तशीलस्तु यथा विन्दति तच्छृणु। दृष्टपूर्वी दिशं चिन्त्य यस्मिन् सनिवसेत् पुरे॥ पुनस्याभ्यन्तरे तस्य मनः स्थाप्यं न बाह्यतः। पुनस्याभ्यन्तरे तिष्ठन् यस्मिन्नावसथे वसेत्। तस्मिन्नावसथे धार्य सबाह्याभ्यन्तरं मनः॥ प्रचिन्त्यावसथे कृत्स्नं यस्मिन् काले स पश्यति। तस्मिन् काले मनश्चास्य न च किंचन बाह्यतः॥ सन्नियम्येन्द्रियग्रामं निर्घोषं निर्जने वने। कायमभ्यन्तरं कृत्स्नमेकाग्र: परिचिन्तयेत्॥ दन्तांस्तालु च जिह्वां च गलं ग्रीवां तथैव च। हृदयं चिन्तयेच्चापि तथा हृदयबन्धनम्॥
Hear now how one, habituating himself to exclusive meditation, succeeds in attaining to Yoga. Thinking of that points of the compass which has the Sun behind it, the mind should be fixed not outside, but in the interior of that palace in which one may happen to live. Livin within that palace the mind should then, with all it outward and inward (operations). see in that particular room in which one may live. At that time when, having deeply meditated one sees the All (viz., Brahma, the Soul of the Universe). there is then nothing external to Brahma where the mind may live. Controlling all the senses in a forest that is free from the noise and that is uninhabited, with mind fired thereon, one should meditate on the All both outside and inside his body. One should mediate on the teeth, the palate, the tongue, the throat, the neck likewise; one should also meditate on the heart and the ligatures of the heart.
ब्राह्मण उवाच इत्युक्तः य मया शिष्यो मेधावी मधुसूदन। पप्रच्छ पुनरेवेमं मोक्षधर्मं सुदुर्वचम्॥
Thus addressed by me, that intelligent disciple, O destroyer of Madhu, once more asked me about this religion of Liberation that is so difficult to explain.
भुक्तं भुक्तमिदं कोष्ठे कथमनं विपच्यते। कथं रसत्वं व्रजति शोणितत्वं कथं पुनः॥
How does this food that is eaten from time to time become digested in the stomach? How does it become changed into juice? How, again, into blood.
तथा मांस च मेदश्च स्नाय्वस्थीनि च योषिति। कथमेतानि सर्वाणि शरीराणि शरीरिणाम्॥
How docs it nourish the flesh, the marrow, the sinews, the bones? How do all these limbs of embodied creatures grow?
वर्धते वर्धमानस्य वर्धते च कथं बलम्। निरोधानां निर्गमनं मलानां च पृथक् पृथक्॥
How does the strength grow of the growing man? How takes place the escape of all such elements as are not nutritive, and of all impurities separately?
कुतोवायं प्रश्वसिति उच्छ्वसित्यपि वा पुनः। कं च देशमधिष्ठाय तिष्ठेत्यात्मायमात्मनि॥
How does this one inhale and again, exhale? Staying upon what particular part does the Soul live in the body?
जीवः कथं वहति च चेष्टमान: कलेवरम्। किं वर्ण कीदृशं चैव निवेशयति वै पुनः॥
How does the Individual Soul, exerting himself, bear the body? Of what colour and of what kind is the body n which he lives again?
याथातथ्येन भगवन् वक्तुमर्हसि मेऽनघ। इति सम्परिपृष्टोऽहं तेन विप्रेण माधव॥
O' holy one, you should tell me all this accurately, O sinless one' Thus was I accosted by that learned Brahimana, O Madhava?
प्रत्यब्रुवं महाबाहो यथाश्रुतमरिंदम। यथा स्वकोष्ठे प्रक्षिप्य भाण्डं भाण्डमना भवेत्॥ तथा स्वकाये प्रक्षिप्य मनो द्वारैनिश्चलैः। आत्मानं तत्र मार्गेत प्रमादं परिवर्जयेत्॥
I replied to him. O you of mighty arms, as I myself had heard, O chastiser of all enemies! As onc, placi.:g some precious object in his store-room, should keep his mind on it, so placing the mind within one's own body, one should then, controlling all the senses, seek after the Soul, avoiding all carclessness.
एवं सततमुद्युक्तः प्रीतात्मा न चिरादिव। आसादयति तद् ब्रह्म यद् दृष्ट्वा स्यात् प्रधानवित्।।४७
One should, becoming always assiduous in this way and pleased with his own self, within a very short time, attain to that Brahman by seeing which one would become conversant with Pradhana.
न त्वसौ चक्षुषा ग्राह्यो न च सर्वैरपीन्द्रियैः। मनसैव प्रदीपेन महानात्मा प्रदृश्यते॥
He is not capable of being apprehended by the eye; nor even by all the senses. It is only with the lamp of the mind that the great Soul can be seell.
सर्वतः पाणिपादान्तः सर्वतोऽक्षिशिरोमुखाः सर्वतःश्रुतिमाल्लोके सर्वमावृत्य तिष्ठति॥
He has hands and feet on all sides; he has ears on all sides; he lives, pervading all things in this world.
जीवो निष्क्रान्तमात्मानं शरीरात् सम्प्रपश्यति। स तमुत्सृज्य देहे धारयन् ब्रह्म केवलम्॥
The Individual Soul beholds the Soul as extracted from the body. Then renouncing Brahma as invested with form, by holding the mind in the body, he sees Brahma as freed from all qualities.
आत्मानमालोकयति मनसा प्रहसन्निव। तदेवमाश्रयं कृत्वा मोक्ष याति ततो मयि॥
He sees the Soul with his mind, siniling as it were at the time. Depending upon that Brahma; he then attains to Liberation in me.
इदं सर्वरहस्यं ते मया प्रोक्तं द्विजोत्तम। आपृच्छे साधयिष्यामि गच्छ विप्र यथासुखम्॥
O foremost of twice both oncs, all this mystery has now been declared by me. I ask your permission, for I shall leave this place. Do you (also) go wherever you like.
इत्युक्तः स तदा कृष्ण मया शिष्यो महातपाः। अगच्छत यथाकामं ब्राह्मणः संशितव्रतः॥
Thus, addressed by me, O Krishna, on that occasion that disciple of mine, gifted with austere penances, that Brahmana of rigid vows, went away according to this pleasure.
वासुदेव उवाच इत्युक्त्वा स तदा वाक्यं मां पार्थ द्विजसत्तमः। मोक्षधर्माश्रितः सम्यक् तत्रैवान्तरधीयत॥
Vasudeva said O'son of Pritha having said these words to me, on that occasion, about the Religion of Emancipation, that best of Brahmanas disappeared then and there.
कच्चिदेतत् त्वया पार्थ श्रुतमेकाग्रचेतसा। तदापि हि रथस्थस्त्वं श्रुतवानेतदेव हि॥
Have you heard this discourse, O son of Pritha, with mind directed solely to wards it? This you did hear on that occasion while you were on your car.
नैतत् पार्थ सुविज्ञेयं व्यामिश्रेणेति मे मतिः। नरेणाकृतसंज्ञेन विशुद्धनान्तरात्मना।॥
I think, O son of Pritha, that this is difficult of being comprehended by one whose understanding is confused, or who has acquired no wisdom by study, or who eats food not suited to his body' or whose Soul is not purified.
सुरस्यमिदं प्रोक्तं देवानां भरतर्षभ। कच्चिन्नेदं श्रुतं पार्थ मनुष्येणेह कर्हिचित्॥
O chief of Bharata's race, this is a great mystery among the celestials that has been declared. At no time or place; O son of Pritha, has this teen heard by man in this world.
न ह्येतच्छ्रोतुमर्होऽन्यो मनुष्यस्त्वामृतेऽनघ। नैतदद्य सुविज्ञेयं व्यामिश्रेणान्तरात्मना॥
O sinless one, save yourself no other man is worthy of hearing it. It is not, at this time, capable of being easily understood by one whose inner soul is confused.
क्रियावद्भिर्हि कौन्तेय देवलोकः समावृतः। . न चैतदिष्टं देवानां मर्त्यरूपनिवर्तनम्॥
The world of the celestials is filled, O son of Kunti, with those who follow the religion of actions. The cessation of the body is not liked by the celestials.
पराहि सा गति पार्थं तद् ब्रह्म सनातनम्। यत्रामृतत्वं प्राप्नोति त्यक्त्वा देहं सदा सुखी॥
That goal, O son of Pritha, is the highest which is forined by eternal Brahman where (Onc, renouncing the body, attains to immortality and becomes always happy.
इमं धर्मं समास्थाय येऽपि स्युः पापयोनयः। स्त्रियो वैशयास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्।।
By following this religion, even they who are of sinful birth, such as women and Vaishyas and Shudras, come by the highest goal.
किं पुनर्ब्राह्मणाः पार्थ क्षत्रिया वा बहुश्रुताः। स्वधर्मरतयो नित्यं ब्रह्मलोकपरायणाः॥
What need be said then, O son of Pritha, of Brahmanas and Kshatriyas endued with great learning, always devoted to the duties of their own orders, and who are intent on the region of Brahma?
हेतुमच्चैतदुद्दिष्टमुपायाश्चास्य साधने। सिद्धि फलं च मोक्षश्च दुःखस्य च विनिर्णय॥
This has been laid down with the reasons; and also the means for its acquisition; and as complete attainment and fruit, viz., Liberation and the ascertainment of the truth about pain.
नात परं सुख त्वन्यत् किंचित स्याद् भरतर्षभ। बुद्धिमाञ्श्रद्दधनश्च पराक्रान्तश्च पाण्डव॥ यः परित्यज्यते मर्यो लोकसारमसारवत्। एतैरुपायैः स क्षिप्रं परां गतिमवाप्नुते॥
O chief of Bharata's race, there is nothing else which yields happiness greater than is That mortal, O son of Pandu, who gifted with intelligence, and faith, and prowess, renounces unsubstantial what is considered substantial by the world, succeeds within a short time in obtaining the Supreme by these as as jeans.
एतावदेव वक्तव्यं नातो भूयोऽस्ति किंचन। षण्मासान् नित्ययुक्तस्य योगः पार्थ प्रवर्तते॥
This is all that is to be said-there is nothing else which is higher than this. He, O son of Pritha, who devotes himself to its constant practice for a period of six months, succeeds in attaining to Yoga.