126. Chapter 126

श्रीराम उवाच । सप्तानां योगभूमीनामभ्यासः क्रियते कथम् । कीदृशानि च चिह्नानि भूमिकां प्रति योगिनः ॥ १ ॥

śrīrāma uvāca | saptānāṃ yogabhūmīnāmabhyāsaḥ kriyate katham | kīdṛśāni ca cihnāni bhūmikāṃ prati yoginaḥ || 1 ||

Rama said:—Tell me sir, the practices of the seven stages of yoga; and the characteristics of yogis in every stage.

श्रीवसिष्ठ उवाच । प्रवृत्तश्च निवृत्तश्च भवति द्विविधः पुमान् । स्वर्गापवर्गोन्मुखयोः शृणु लक्षणमेतयोः ॥ २ ॥

śrīvasiṣṭha uvāca | pravṛttaśca nivṛttaśca bhavati dvividhaḥ pumān | svargāpavargonmukhayoḥ śṛṇu lakṣaṇametayoḥ || 2 ||

Vasishtha related:—Know Rama, mankind to be divided into two classes of the zealous and resigned (i.e. the active and the inactive); the one expectant of heavenly reward, and the other inclined to supreme felicity. Know now their different characters as follows:—

कियत्तन्नाम निर्वाणं वरं संसृतिरेव मे । इतिकर्तव्यकर्ता यः स प्रवृत्त इति स्मृतः ॥ ३ ॥

kiyattannāma nirvāṇaṃ varaṃ saṃsṛtireva me | itikartavyakartā yaḥ sa pravṛtta iti smṛtaḥ || 3 ||

Those that are addicted to enjoyments, think the quietude of nirvana as nothing to their purpose, and give preference to worldliness above the final bliss of others; and he that acts his part on this sense, is styled an active and energetic man.

चलार्णवयुगच्छिद्रकूर्मग्रीवाप्रवेशवत् । अनेकजन्मनामन्ते विवेकी जायते पुमान् ॥ ४ ॥

calārṇavayugacchidrakūrmagrīvāpraveśavat | anekajanmanāmante vivekī jāyate pumān || 4 ||

Such a man of the world bears his resemblance to a tortoise, which though it has its neck well hid in its shell, still stretches it out to drink the salt water of the sea it inhabits; until after many births, he gets a better life for his salvation.

असारा बत संसारव्यवस्थालं ममैतया । किं कर्मभिः पर्युषितैर्दिनं तैरेव नीयते ॥ ५ ॥

asārā bata saṃsāravyavasthālaṃ mamaitayā | kiṃ karmabhiḥ paryuṣitairdinaṃ taireva nīyate || 5 ||

But he who reflects on the nothingness of the world, and the uselessness of his situation in it; such a man does not allow himself to be carried on, by the current of his old and rotatory course of duties here in day after day.

क्रियातिशयनिर्मुक्तं किं स्याद्विश्रमणं परम् । इति निश्चयवान्योऽन्तः स निवृत्त इति स्मृतः ॥ ६ ॥

kriyātiśayanirmuktaṃ kiṃ syādviśramaṇaṃ param | iti niścayavānyo'ntaḥ sa nivṛtta iti smṛtaḥ || 6 ||

And he who reflects in himself, after being released from the burden of his business, on the delight of his rest after labour, he is the man who is said to repose in his quiescence.

कथं विरागवान्भूत्वा संसाराब्धिं तराम्यहम् । एवंविचारणपरो यदा भवति सन्मतिः ॥ ७ ॥

kathaṃ virāgavānbhūtvā saṃsārābdhiṃ tarāmyaham | evaṃvicāraṇaparo yadā bhavati sanmatiḥ || 7 ||

When a man comes to reconnoitre in himself, how he shall become dispassionate, and get over the boisterous ocean of the world; such a man is said to have come to his good and right sense, and to stand on the way to his tolerance.

विरागमुपयात्यन्तर्भावनास्वनुवासरम् । क्रियासूदाररूपासु क्रमते मोदतेऽन्वहम् ॥ ८ ॥

virāgamupayātyantarbhāvanāsvanuvāsaram | kriyāsūdārarūpāsu kramate modate'nvaham || 8 ||

He who has an unfeelingness in his heart, of the very many thoughts that daily rise in his mind; and manages his gravest and greatest concerns, without being much concerned about them in his mind; each a man is said to taste the delight of his stayedness day by day.

ग्राम्यासु जडचेष्टासु सततं विचिकित्सति । नोदाहरति मर्माणि पुण्यकर्माणि सेवते ॥ ९ ॥

grāmyāsu jaḍaceṣṭāsu satataṃ vicikitsati | nodāharati marmāṇi puṇyakarmāṇi sevate || 9 ||

He who condemns the rustic amusements and mean employments of men;and instead of taking up the faults and failings of others for his merry talk, employs himself to meritorious acts.

मनोनुद्वेगकारीणि मृदुकर्माणि सेवते । पापाद्बिभेति सततं न च भोगमपेक्षते ॥ १० ॥

manonudvegakārīṇi mṛdukarmāṇi sevate | pāpādbibheti satataṃ na ca bhogamapekṣate || 10 ||

Whose mind, is engaged in agreeable tasks and unpainsome acts; who is afraid of sin, and disdains all pleasures and bodily enjoyments.

स्नेहप्रणयगर्भाणि पेशलान्युचितानि च । देशकालोपपन्नानि वचनान्यभिभाषते ॥ ११ ॥

snehapraṇayagarbhāṇi peśalānyucitāni ca | deśakālopapannāni vacanānyabhibhāṣate || 11 ||

Whose discourses are full of love and tenderness, and appropriate without any harshness; and whose speeches are suitable to the time and place in which they are delivered.

तदासौ प्रथमामेकां प्राप्तो भवति भूमिकाम् । मनसा कर्मणा वाचा सज्जनानुपसेवते ॥ १२ ॥

tadāsau prathamāmekāṃ prāpto bhavati bhūmikām | manasā karmaṇā vācā sajjanānupasevate || 12 ||

Such a man is said to stand on the first step of yoga, when he makes it his duty to attend the society of the good and great, whom he learns to imitate in his thoughts, words, and actions.

यतः कुतश्चिदानीय ज्ञानशास्त्राण्यवेक्षते । एवंविचारवान्यः स्यात्संसारोत्तारणं प्रति ॥ १३ ॥

yataḥ kutaścidānīya jñānaśāstrāṇyavekṣate | evaṃvicāravānyaḥ syātsaṃsārottāraṇaṃ prati || 13 ||

He collects also the work on divine learning from every where, and reads with attention and diligence; he then considers their contexts, and lays hold on the tenets, which serve to save him from this sinful world.

स भूमिकावानित्युक्तः शेषः स्वार्थ इति स्मृतः । विचारनाम्नीमितरामागतो योगभूमिकाम् ॥ १४ ॥

sa bhūmikāvānityuktaḥ śeṣaḥ svārtha iti smṛtaḥ | vicāranāmnīmitarāmāgato yogabhūmikām || 14 ||

Such a man is said to have come upon the (first) stage of yoga, or else he is a hypocrite who assumes the guise of a yogi for his own interest only. The yogi then comes to the next step of yoga, which is styled the stage of investigation—Vichara.

श्रुतिस्मृतिसदाचारधारणाध्यानकर्मणाम् । मुख्यया व्याख्यया ख्याताञ्श्रयते श्रेष्ठपण्डितान् ॥ १५ ॥

śrutismṛtisadācāradhāraṇādhyānakarmaṇām | mukhyayā vyākhyayā khyātāñśrayate śreṣṭhapaṇḍitān || 15 ||

He then hears from the mouths of the best pandits, the explanations of the srutis and smritis, the rules of good conduct, and the manner of meditation and conduct of yoga practice.

पदार्थप्रविभागज्ञः कार्याकार्यविनिर्णयम् । जानात्यधिगतश्रव्यो गृहं गृहपतिर्यथा ॥ १६ ॥

padārthapravibhāgajñaḥ kāryākāryavinirṇayam | jānātyadhigataśravyo gṛhaṃ gṛhapatiryathā || 16 ||

He then learns the divisions of categories and distinction of things, together with the difference between actions that are to be done or avoided; all which being heard from the mouth of an adept in yoga, will facilitate his course through the other stages, in like manner as the master of a house enters with facility into every apartment of his dwelling.

मदाभिमानमात्सर्यमोहलोभातिशायिताम् । बहिरप्याश्रितामीषत्त्यजत्यहिरिव त्वचम् ॥ १७ ॥

madābhimānamātsaryamohalobhātiśāyitām | bahirapyāśritāmīṣattyajatyahiriva tvacam || 17 ||

He wears off his outer habit of pride and vanity, his jealousy and avarice, and the other passions which formed as it were an outer garment of his person, as a snake casts off his slough from him.

इत्थंभूतमतिः शास्त्रगुरुसज्जनसेवनात् । सरहस्यमशेषेण यथावदधिगच्छति ॥ १८ ॥

itthaṃbhūtamatiḥ śāstragurusajjanasevanāt | sarahasyamaśeṣeṇa yathāvadadhigacchati || 18 ||

Having thus purified his mind (from the vile passions), he attends to the service of his spiritual preceptors and holy persons, and makes himself acquainted with the mysteries of religion.

असंसङ्गाभिधामन्यां तृतीयां योगभूमिकाम् । ततः पतत्यसौ कान्तः पुष्पशय्यामिवामलाम् ॥ १९ ॥

asaṃsaṅgābhidhāmanyāṃ tṛtīyāṃ yogabhūmikām | tataḥ patatyasau kāntaḥ puṣpaśayyāmivāmalām || 19 ||

He then enters into the third stage of unsociality or avoidance of all company, which he finds to be as agreeable to him as a bed of flowers.

यथावच्छास्त्रवाक्यार्थे मतिमाधाय निश्चलम् । तापसाश्रमविश्रामैरध्यात्मकथनक्रमैः ॥ २० ॥

yathāvacchāstravākyārthe matimādhāya niścalam | tāpasāśramaviśrāmairadhyātmakathanakramaiḥ || 20 ||

Here he learns to fix his mind to its steadiness, according to the dictates of the sastras; and passes his time in talking on spiritual subjects, in society of hermits and devotees.

संसारनिन्दकैस्तद्वद्वैराग्यकरणक्रमैः । शिलाशय्यासमासीनो जरयत्यायुराततम् ॥ २१ ॥

saṃsāranindakaistadvadvairāgyakaraṇakramaiḥ | śilāśayyāsamāsīno jarayatyāyurātatam || 21 ||

He sits also with the dispassionate Vairagis, and religious recluses sanyasis who are disgusted with the world; and relying on the firm rock of his faith, he wears out his long life with ease.

वनवासविहारेण चित्तोपशमशोभिना । असङ्गसुखसौम्येन कालं नयति नीतिमान् ॥ २२ ॥

vanavāsavihāreṇa cittopaśamaśobhinā | asaṅgasukhasaumyena kālaṃ nayati nītimān || 22 ||

He passes his moral life with cheerful delight of his loneliness, and pleasing tranquillity of his mind in his woodland retreat and wanderings.

अभ्यासात्साधुशास्त्राणां करणात्पुण्यकर्मणाम् । जन्तोर्यथावदेवेयं वस्तुदृष्टिः प्रसीदति ॥ २३ ॥

abhyāsātsādhuśāstrāṇāṃ karaṇātpuṇyakarmaṇām | jantoryathāvadeveyaṃ vastudṛṣṭiḥ prasīdati || 23 ||

By study of holy books and performance of religious acts, he gets a clear view of things, as it generally attends upon the virtuous lives of men.

तृतीयां भूमिकां प्राप्य बुधोऽनुभवति स्वयम् । द्विःप्रकारमसंसङ्गं तस्य भेदमिमं शृणु ॥ २४ ॥

tṛtīyāṃ bhūmikāṃ prāpya budho'nubhavati svayam | dviḥprakāramasaṃsaṅgaṃ tasya bhedamimaṃ śṛṇu || 24 ||

The sensible man who has arrived to the third stage of his yoga practice, perceives in himself two kinds of his unconnectedness with the world, as you will now hear from me.

द्विविधोऽयमसंसङ्गः सामान्यः श्रेष्ठ एव च । नाहं कर्ता न भोक्ता च न बाध्यो न च बाधकः ॥ २५ ॥

dvividho'yamasaṃsaṅgaḥ sāmānyaḥ śreṣṭha eva ca | nāhaṃ kartā na bhoktā ca na bādhyo na ca bādhakaḥ || 25 ||

Now this disconnection of one with all others is of two sorts, one of which is his ordinary disassociation with all persons and things, and the other is his absolute unconnection with every thing including himself.

इत्यसञ्जनमर्थेषु सामान्यासङ्गनामकम् । प्राक्कर्मनिर्मितं सर्वमीश्वराधीनमेव च ॥ २६ ॥

ityasañjanamartheṣu sāmānyāsaṅganāmakam | prākkarmanirmitaṃ sarvamīśvarādhīnameva ca || 26 ||

The ordinary unconnection is the sense of one's being neither the subject or object of his action, nor of his being the slayer of or slain by anybody; but that all accidents are incidental to his prior acts (of past lives), and all dependant to the dispensations of Providence.

सुखं वा यदि वा दुःख कैवात्र मम कर्तृता । भोगाभोगा महारोगाः संपदः परमापदः ॥ २७ ॥

sukhaṃ vā yadi vā duḥkha kaivātra mama kartṛtā | bhogābhogā mahārogāḥ saṃpadaḥ paramāpadaḥ || 27 ||

It is the conviction that, I have no control over my happiness or misery or pain or pleasure; and that all prosperity and adversity, employment and privation, and health and disease, ever betide me of their own accord.

वियोगायैव संयोगा आधयो व्याधयो धियः । कालः कवलनोद्युक्तः सर्वभावाननारतम् ॥ २८ ॥

viyogāyaiva saṃyogā ādhayo vyādhayo dhiyaḥ | kālaḥ kavalanodyuktaḥ sarvabhāvānanāratam || 28 ||

All union is for its disunion, and all gain is for its loss; so the health and disease and pain and pleasure come by turns, and there is nothing which is not succeeded by its reverse. Because time with its open jaws, is ever ready to devour all things.

अनास्थयेति भावानां यदभावनमान्तरम् । वाक्यार्थलग्नमनसः सामान्योऽसावसंगमः ॥ २९ ॥

anāsthayeti bhāvānāṃ yadabhāvanamāntaram | vākyārthalagnamanasaḥ sāmānyo'sāvasaṃgamaḥ || 29 ||

The negative idea of inexistence, which is produced in the mind, from our want of reliance in the reality of things;is the very sense which is conveyed by the phrase of our ordinary unconnection with all things.

अनेकक्रमयोगेन संयोगेन महात्मनाम् । वियोगेनासतामन्तः प्रयोगेणात्मसंविदाम् ॥ ३० ॥

anekakramayogena saṃyogena mahātmanām | viyogenāsatāmantaḥ prayogeṇātmasaṃvidām || 30 ||

With this sort of the disunion of every thing in the mind, and our union with the society of high minded men; and disassociation with the vile and unrighteous, and association with spiritual knowledge:—

पौरुषेण प्रयत्नेन संतताभ्यासयोगतः । करामलकवद्वस्तुन्यागते स्फुटतां दृढम् ॥ ३१ ॥

pauruṣeṇa prayatnena saṃtatābhyāsayogataḥ | karāmalakavadvastunyāgate sphuṭatāṃ dṛḍham || 31 ||

These joined with the continual exertion of our manliness in our habitual practice of these virtues, one assuredly arrives to the certain knowledge of what he seeks (i.e. his god), as clearly as he sees a globe set in his hands.

संसाराम्बुनिधेः पारे सारे परमकारणे । नाहं कर्तेश्वरः कर्ता कर्म वा प्राकृतं मम ॥ ३२ ॥

saṃsārāmbunidheḥ pāre sāre paramakāraṇe | nāhaṃ karteśvaraḥ kartā karma vā prākṛtaṃ mama || 32 ||

The knowledge of the supreme author of creation, sitting beyond the ocean of the universe, and watching over its concerns;impresses us with the belief, that it is not I but God that does every thing in the world, and that there is nothing that is done here by me, but by the great God Himself.

कृत्वा दूरतरे नूनमिति शब्दार्थभावनम् । यन्मौनमासनं शान्तं तच्छ्रेष्ठासङ्ग उच्यते ॥ ३३ ॥

kṛtvā dūratare nūnamiti śabdārthabhāvanam | yanmaunamāsanaṃ śāntaṃ tacchreṣṭhāsaṅga ucyate || 33 ||

Having left aside the thought of one's self agency on any act, whoso sits quiet silent and tranquil in himself, such a one is said to be absolutely unconnected with every thing in the world.

यन्नान्तर्न बहिर्नाधो नोर्ध्वं नाशासु नाम्बरे । न पदार्थे नापदार्थे न जडे न च चेतने ॥ ३४ ॥

yannāntarna bahirnādho nordhvaṃ nāśāsu nāmbare | na padārthe nāpadārthe na jaḍe na ca cetane || 34 ||

He that does not reside within or without anything, nor dwells above or beneath any object; who is not situated in the sky, or in any side or part of the all surrounding air and space; who is not in anything or in nothing, and neither in gross matter nor in the sensible spirit.

आसितं भासनं शान्तमभासं नभसा समम् । अनाद्यन्तमजं कान्तं तच्छ्रेष्ठासङ्ग उच्यते ॥ ३५ ॥

āsitaṃ bhāsanaṃ śāntamabhāsaṃ nabhasā samam | anādyantamajaṃ kāntaṃ tacchreṣṭhāsaṅga ucyate || 35 ||

Who is present and manifest in every thing, without being expressed in any; and who pervades all things like the clear firmament, who is without beginning and end and birth and death. Whoso seeks this Lord of all, is said to be set in the best part of this stage.

संतोषामोदमधुरः सत्कार्यामलपल्लवः । चित्तनालाग्रसंलीनो विघ्नकण्टकसंकटः ॥ ३६ ॥

saṃtoṣāmodamadhuraḥ satkāryāmalapallavaḥ | cittanālāgrasaṃlīno vighnakaṇṭakasaṃkaṭaḥ || 36 ||

Contentment is as sweet fragrance in the mind, and virtuous acts are as handsome as the leaves of a flower; the heart string is as stalk beset by the thorns of cares and anxieties, and thralls with the gusts of dangers and difficulties.

विवेकपद्मो रूढोऽन्तर्विचारार्कविलासितः । फलं फलत्यसंसङ्गां तृतीयां भूमिकामिमाम् ॥ ३७ ॥

vivekapadmo rūḍho'ntarvicārārkavilāsitaḥ | phalaṃ phalatyasaṃsaṅgāṃ tṛtīyāṃ bhūmikāmimām || 37 ||

The flower of inward discrimination, is expanded like the lotus-bud, by the sun-beams of reason, and produces the fruit of resignation in the garden of the third stage of yoga-practice.

समवायाद्विशुद्धानां संचयात्पुण्यकर्मणाम् । काकतालीययोगेन प्रथमोदेति भूमिका ॥ ३८ ॥

samavāyādviśuddhānāṃ saṃcayātpuṇyakarmaṇām | kākatālīyayogena prathamodeti bhūmikā || 38 ||

As it is by association with holy men, and by means of the assemblage of virtuous acts, that one arrives on a sudden to the first stage of yoga:—

भूमिः प्रोदितमात्रा तैरमृताङ्कुरिकेव सा । विवेकेनाम्बुसेकेन रक्ष्या पाल्या प्रयत्नतः ॥ ३९ ॥

bhūmiḥ proditamātrā tairamṛtāṅkurikeva sā | vivekenāmbusekena rakṣyā pālyā prayatnataḥ || 39 ||

So is this first step to be preserved with care, and grown up like a tender sprout, with the watering of reasoning at its root.

येनांशेनोल्लसत्येषा विचारेणोदयं नयेत् । तमेवानुदिनं यत्नात्कृषीवल इवाङ्कुरम् ॥ ४० ॥

yenāṃśenollasatyeṣā vicāreṇodayaṃ nayet | tamevānudinaṃ yatnātkṛṣīvala ivāṅkuram || 40 ||

The yoga practitioner like a good gardener, must foster the rising plant of spiritual knowledge, by the daily application of reasoning to every part of it.

एषा हि परिमृष्टान्तरन्यासां प्रसवैकभूः । द्वितीयां भूमिकां यत्नात्तृतीयां प्राप्नुयात्ततः ॥ ४१ ॥

eṣā hi parimṛṣṭāntaranyāsāṃ prasavaikabhūḥ | dvitīyāṃ bhūmikāṃ yatnāttṛtīyāṃ prāpnuyāttataḥ || 41 ||

This stage being well managed, and all its parts being properly performed, introduces the succeeding stages.

श्रेष्ठा संसङ्गता ह्येषा तृतीया भूमिकात्र हि । भवति प्रोज्झिताशेषसंकल्पकलनः पुमान् ॥ ४२ ॥

śreṣṭhā saṃsaṅgatā hyeṣā tṛtīyā bhūmikātra hi | bhavati projjhitāśeṣasaṃkalpakalanaḥ pumān || 42 ||

Now the better state of the third stage, as it has been already described, is one of all desires and arrogations in the mind of the yogi.

श्रीराम उवाच । मूढस्यासत्कुलोत्थस्य प्रवृत्तस्याधमस्य च । अप्राप्तयोगिसङ्गस्य कथमुत्तरणं भवेत् ॥ ४३ ॥

śrīrāma uvāca | mūḍhasyāsatkulotthasya pravṛttasyādhamasya ca | aprāptayogisaṅgasya kathamuttaraṇaṃ bhavet || 43 ||

Rama said:—Now tell me sir, what is the way of the salvation of an ignorant man, of one of a base birth, and addicted to baseness himself; who has never associated with the yogis, nor received any spiritual instruction.

एकामथ द्वितीयां वा तृतीयां चेतरा च वा । आरूढस्य मृतस्याथ कीदृशी भगवन्गतिः ॥ ४४ ॥

ekāmatha dvitīyāṃ vā tṛtīyāṃ cetarā ca vā | ārūḍhasya mṛtasyātha kīdṛśī bhagavangatiḥ || 44 ||

Who has never ascended on any of the first, second or succeeding stages of yoga, and is dead in the like state of ignorance in which he was born.

श्रीवसिष्ठ उवाच । मूढस्यारूढदोषस्य तावत्संसृतिरातता । यावज्जन्मान्तरशतैः काकतालीययोगतः ॥ ४५ ॥

śrīvasiṣṭha uvāca | mūḍhasyārūḍhadoṣasya tāvatsaṃsṛtirātatā | yāvajjanmāntaraśataiḥ kākatālīyayogataḥ || 45 ||

Vasishtha replied:—The ignorant man that has never attained to any of the states of yoga in his whole life, is carried by the current of his transmigration to rove in a hundred births, until he happens by some chance or other, to get some glimpse of spiritual light in any one of them.

अथवा साधुसंगत्या वैराग्यं नाभ्युदेति हि । वैराग्येऽभ्युदिते जन्तोरवश्यं भूमिकोदयः ॥ ४६ ॥

athavā sādhusaṃgatyā vairāgyaṃ nābhyudeti hi | vairāgye'bhyudite jantoravaśyaṃ bhūmikodayaḥ || 46 ||

Or it may be that one happens to be dissatisfied with the world, by his association with holy men; and the resignation which springs thereby, becomes the ground of one of the stages of his yoga.

ततो नश्यति संसार इति शास्त्रार्थसंग्रहः । योगभूमिकयोत्क्रान्तजीवितस्य शरीरिणः ॥ ४७ ॥

tato naśyati saṃsāra iti śāstrārthasaṃgrahaḥ | yogabhūmikayotkrāntajīvitasya śarīriṇaḥ || 47 ||

By this means, the man is saved from this miserable world; because it is the united voice of all the sastras, that an embodied being is released from death, no sooner he has passed through any one stage of yoga.

भूमिकांशानुसारेण क्षीयते पूर्वदुष्कृतम् । ततः सुरविमानेषु लोकपालपुरेषु च ॥ ४८ ॥

bhūmikāṃśānusāreṇa kṣīyate pūrvaduṣkṛtam | tataḥ suravimāneṣu lokapālapureṣu ca || 48 ||

The performance of a part only of some of the stages of yoga, is enough for the remission of past sins; and for conducting the expurgated person to the celestial abode in a heavenly car.

मेरूपवनकुञ्जेषु रमते रमणीसखः । ततः सुकृतसंभारे दुष्कृते च पुरा कृते ॥ ४९ ॥

merūpavanakuñjeṣu ramate ramaṇīsakhaḥ | tataḥ sukṛtasaṃbhāre duṣkṛte ca purā kṛte || 49 ||

He enjoys the Parnassian groves of Sumeru in company with his beloved, when the weight of his righteous acts, outweighs those of unrighteousness.

भोगजाले परिक्षीणे जायन्ते योगिनो भुवि । शुचीनां श्रीमतां गेहे गुप्ते गुणवतां सताम् ॥ ५० ॥

bhogajāle parikṣīṇe jāyante yogino bhuvi | śucīnāṃ śrīmatāṃ gehe gupte guṇavatāṃ satām || 50 ||

The yogi, released from the trap of his temporal enjoyments, and has passed his allotted period; expires in due time, to be reborn in the houses of yogis and rich men, or in the private mansions of learned, good and virtuous people.

जनित्वा योगमेवैते सेवन्ते योगवासिताः । तत्र प्राग्भावनाभ्यस्तयोगभूमिक्रमं बुधाः । स्मृत्वा परिपतन्त्युच्चैरुत्तरं भूमिकाक्रमम् ॥ ५१ ॥

janitvā yogamevaite sevante yogavāsitāḥ | tatra prāgbhāvanābhyastayogabhūmikramaṃ budhāḥ | smṛtvā paripatantyuccairuttaraṃ bhūmikākramam || 51 ||

Being thus born, he betakes himself to the habitual practice of the yoga of his former birth; and has the wisdom to begin at once at the stage to which he was practiced, and which was left unfinished before.

भूमिकात्रितयं त्वेतद्राम जाग्रदिति स्मृतम् । यथावद्भेदबुद्ध्येदं तज्जाग्रदिति दृश्यते ॥ ५२ ॥

bhūmikātritayaṃ tvetadrāma jāgraditi smṛtam | yathāvadbhedabuddhyedaṃ tajjāgraditi dṛśyate || 52 ||

These three stages, Rama, are designated the waking state; because the yogi retains in them his perception of the differences of things, as a waking man perceives the visible to differ from one another.

उदेति योगयुक्तानामत्र केवलमार्यता । यां दृष्ट्वा मूढबुद्धीनामभ्युदेति मुमुक्षुता ॥ ५३ ॥

udeti yogayuktānāmatra kevalamāryatā | yāṃ dṛṣṭvā mūḍhabuddhīnāmabhyudeti mumukṣutā || 53 ||

Men employed in yoga acquire a venerable dignity (in their very appearance), which induce the ignorant to wish for their liberation also.

कर्तव्यमाचरन्काममकर्तव्यमनाचरन् । तिष्ठति प्राकृताचारो यः स आर्य इति स्मृतः ॥ ५४ ॥

kartavyamācarankāmamakartavyamanācaran | tiṣṭhati prākṛtācāro yaḥ sa ārya iti smṛtaḥ || 54 ||

He is reckoned a venerable man, who is employed in all honorable deeds, and refrains from what is dishonourable, who is steadfast in the discharge of all his social duties, whether they are of the ordinary kind or occasional ones.

यथाचारं यथाशास्त्रं यथाचित्तं यथास्थितम् । व्यवहारमुपादत्ते यः स आर्य इति स्मृतः ॥ ५५ ॥

yathācāraṃ yathāśāstraṃ yathācittaṃ yathāsthitam | vyavahāramupādatte yaḥ sa ārya iti smṛtaḥ || 55 ||

He who acts according to customary usage, and the ordinances of sastras; who act conscientiously and according to his position; and thus dispenses all his affairs in the world, is verily called a venerable man.

प्रथमायामङ्कुरितं द्वितीयायां विकासितम् । फलीभूतं तृतीयायामार्यत्वं योगिनो भवेत् ॥ ५६ ॥

prathamāyāmaṅkuritaṃ dvitīyāyāṃ vikāsitam | phalībhūtaṃ tṛtīyāyāmāryatvaṃ yogino bhavet || 56 ||

The venerableness of yogis germinates in the first stage, it blossoms in the second, and becomes fruitful in the third stage of yoga.

आर्यतायां मृतो योगी शुभसंकल्पसंभृतान् । भोगान्भुक्त्वा चिरं कालं योगवाञ्जायते पुनः ॥ ५७ ॥

āryatāyāṃ mṛto yogī śubhasaṃkalpasaṃbhṛtān | bhogānbhuktvā ciraṃ kālaṃ yogavāñjāyate punaḥ || 57 ||

The venerable yogi dying in state of yoga, comes first to enjoy the fruition of good desires for a long time (in his next birth); and then becomes a yogi again.

भूमिकात्रितयाभ्यासादज्ञाने क्षयमागते । सम्यग्ज्ञानोदये चित्ते पूर्णचन्द्रोदयोपमे ॥ ५८ ॥

bhūmikātritayābhyāsādajñāne kṣayamāgate | samyagjñānodaye citte pūrṇacandrodayopame || 58 ||

The practice of the parts enjoyed in the three first stages of yoga, serves to destroy at first the ignorance of the yogi, and then sheds the light of true knowledge in his mind, as brightly as the beams of full-moon illume the sky at night.

निर्विभागमनाद्यन्तं योगिनो युक्तचेतसः । समं सर्वं प्रपश्यन्ति चतुर्थी भूमिकामिताः ॥ ५९ ॥

nirvibhāgamanādyantaṃ yogino yuktacetasaḥ | samaṃ sarvaṃ prapaśyanti caturthī bhūmikāmitāḥ || 59 ||

He who devotes his mind to yoga, with his undivided attention from first to last, and sees all things in one even and same light, is said to have arrived to the fourth stage of yoga.

अद्वैते स्थैर्यमायाते द्वैते प्रशममागते । पश्यन्ति स्वप्नवल्लोकांश्चतुर्थीं भूमिकामिताः ॥ ६० ॥

advaite sthairyamāyāte dvaite praśamamāgate | paśyanti svapnavallokāṃścaturthīṃ bhūmikāmitāḥ || 60 ||

As the mistake of duality disappears from sight, and the knowledge of unity shines supremely bright; the yogi is said in this state to have reached the fourth stage of yoga, when he sees the world as a vision in his dream.

भूमिकात्रितयं जाग्रच्चतुर्थी स्वप्न उच्यते । विच्छिन्नशरदभ्रांशविलयं प्रविलीयते ॥ ६१ ॥

bhūmikātritayaṃ jāgraccaturthī svapna ucyate | vicchinnaśaradabhrāṃśavilayaṃ pravilīyate || 61 ||

The first three stages, are represented as the waking state of the yogi; but the fourth is said to be the state of his dreaming, when the visibles disappear from his sight; as the dispersed clouds of autumn gradually vanish from sight, and as the scenes in a dream recede to nothingness.

सत्तावशेष एवास्ते पञ्चमीं भूमिकां गतः । पञ्चमीं भूमिकामेत्य सुषुप्तपदनामिकाम् ॥ ६२ ॥

sattāvaśeṣa evāste pañcamīṃ bhūmikāṃ gataḥ | pañcamīṃ bhūmikāmetya suṣuptapadanāmikām || 62 ||

They are said to be in the fifth stage, who have their minds lying dormant in them, and insensible of their bodily sensations. This is called the sleeping state or hypnotism of yoga meditation.

शान्ताशेषविशेषांशस्तिष्ठत्यद्वैतमात्रके । गलितद्वैतनिर्भासमुदितोऽन्तः प्रबुद्धवान् ॥ ६३ ॥

śāntāśeṣaviśeṣāṃśastiṣṭhatyadvaitamātrake | galitadvaitanirbhāsamudito'ntaḥ prabuddhavān || 63 ||

In this state there is an utter stop of feelings, of the endless varieties of things and their different species, in the mind of the yogi, who relies in his consciousness of an undivided unity only; and whose sense of a duality is entirely melted down and lost in the cheerfulness of his wakeful mind.

सुषुप्तघन एवास्ते पञ्चमीं भूमिकामितः । अन्तर्मुखतया तिष्ठन्बहिर्वृत्तिपरोऽपि सन् ॥ ६४ ॥

suṣuptaghana evāste pañcamīṃ bhūmikāmitaḥ | antarmukhatayā tiṣṭhanbahirvṛttiparo'pi san || 64 ||

The fifth stage is likewise a state of sound sleep, when the yogi loses all his external perceptions, and sits quiet with his internal vision within himself.

परिशान्ततया नित्यं निद्रालुरिव लक्ष्यते । कुर्वन्नभ्यासमेतस्यां भूमिकायां विवासनः ॥ ६५ ॥

pariśāntatayā nityaṃ nidrāluriva lakṣyate | kurvannabhyāsametasyāṃ bhūmikāyāṃ vivāsanaḥ || 65 ||

The continued sedateness of his posture, gives him the appearance of his dormancy, and the yogi continues in this position, the practice of the mortification of all his desires.

षष्ठीं तुर्याभिधामन्यां क्रमात्क्रमति भूमिकाम् । यत्र नासन्न सद्रूपो नाहं नाप्यनहंकृतिः ॥ ६६ ॥

ṣaṣṭhīṃ turyābhidhāmanyāṃ kramātkramati bhūmikām | yatra nāsanna sadrūpo nāhaṃ nāpyanahaṃkṛtiḥ || 66 ||

This step leads gradually to the sixth stage, which is a state of insensibility both of the existence and inexistence of things as also of one's egoism and non-egoism.

केवलं क्षीणमननमास्ते द्वैतैक्यनिर्गतः । निर्ग्रन्थिः शान्तसंदेहो जीवन्मुक्तो विभावनः ॥ ६७ ॥

kevalaṃ kṣīṇamananamāste dvaitaikyanirgataḥ | nirgranthiḥ śāntasaṃdeho jīvanmukto vibhāvanaḥ || 67 ||

The yogi remains unmindful of everything, and quite unconscious of the unity or duality, and by being freed from every scruple and suspicion in his mind, he arrives to the dignity of living liberation.

अनिर्वाणोऽपि निर्वाणश्चित्रदीप इव स्थितः । अन्तःशून्यो बहिःशून्यशून्यः कुम्भ इवाम्बरे ॥ ६८ ॥

anirvāṇo'pi nirvāṇaścitradīpa iva sthitaḥ | antaḥśūnyo bahiḥśūnyaśūnyaḥ kumbha ivāmbare || 68 ||

The yogi of this sort though yet inextinct or living, is said to be extinct or dead to his sensibility; he sits as a pictured lamp which emits no flame, and remains with a vacant heart and mind like an empty cloud hanging in the empty air.

अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे । किंचिदेवैष संपन्नस्त्वथ वैष न किंचन ॥ ६९ ॥

antaḥpūrṇo bahiḥpūrṇaḥ pūrṇakumbha ivārṇave | kiṃcidevaiṣa saṃpannastvatha vaiṣa na kiṃcana || 69 ||

He is full within and without him, with and amidst the fulness of divine ecstasy, like a full pot in a sea; and possest of some higher power, yet he appears as worthless on the outside.

षष्ठ्यां भूम्यामसौ स्थित्वा सप्तमीं भूमिमाप्नुयात् । विदेहमुक्तता तूक्ता सप्तमी योगभूमिका ॥ ७० ॥

ṣaṣṭhyāṃ bhūmyāmasau sthitvā saptamīṃ bhūmimāpnuyāt | videhamuktatā tūktā saptamī yogabhūmikā || 70 ||

After passing his sixth grade, the yogi is led to the seventh stage; which is styled a state of disembodied liberation, from its purely spiritual nature.

अगम्या वचसां शान्ता सा सीमा भवभूमिषु । कैश्चित्सा शिवमित्युक्ता कैश्चिद्ब्रह्मेत्युदाहृता ॥ ७१ ॥

agamyā vacasāṃ śāntā sā sīmā bhavabhūmiṣu | kaiścitsā śivamityuktā kaiścidbrahmetyudāhṛtā || 71 ||

It is a state of quietude which is unapproachable (i.e. inexpressible) by words, and extends beyond the limits of this earth; it is said to resemble the state of Siva by some, and that of Brahma by others.

कैश्चित्प्रकृतिपुंभावविवेक इति भाविता । अन्यैरप्यन्यथा नानाभेदैरात्मविकल्पितैः ॥ ७२ ॥

kaiścitprakṛtipuṃbhāvaviveka iti bhāvitā | anyairapyanyathā nānābhedairātmavikalpitaiḥ || 72 ||

By some it is said to be the state of the androgyne deity, or the indiscriminate of the male and female powers; while others have given many other denominations to it, according to their respective fancies.

नित्यमव्यपदेश्यापि कथंचिदुपदिश्यते । सप्तैता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥ ७३ ॥

nityamavyapadeśyāpi kathaṃcidupadiśyate | saptaitā bhūmikāḥ proktā mayā tava raghūdvaha || 73 ||

The seventh is the state of the eternal and incomprehensible God, and which no words can express nor explain in any way. Thus Rama, have I mentioned to you the seven stages of yoga.

आसामभ्यासयोगेन न दुःखमनुभूयते । अस्त्यत्यन्तमदोन्मत्ता मृदुमन्थरचारिणी ॥ ७४ ॥

āsāmabhyāsayogena na duḥkhamanubhūyate | astyatyantamadonmattā mṛdumantharacāriṇī || 74 ||

By practice of these perfections, one evades the miseries of this world; and it is by subjection of the indomitably elephantine senses, that one can arrive to these perfections.

करिणी विग्रहव्यग्रा महादशनशंसिनी । सा चेन्निहन्यते नूनमनन्तानर्थकारिणी ॥ ७५ ॥

kariṇī vigrahavyagrā mahādaśanaśaṃsinī | sā cennihanyate nūnamanantānarthakāriṇī || 75 ||

Hear me relate to you Rama, of a furious elephant, which with its protruded tusks, was ever ready to attack others.

तदेतासु समग्रासु भूमिकासु नरो जयी । करिणी मदमत्ता सा यावन्न विजितौजसा ॥ ७६ ॥

tadetāsu samagrāsu bhūmikāsu naro jayī | kariṇī madamattā sā yāvanna vijitaujasā || 76 ||

And as this elephant was about to kill many men, unless it could be killed by some one of them; so are the senses of men like ferocious elephants of destruction to them.

को नाम सुभटस्तावत्संपत्समरभूमिषु । श्रीराम उवाच । कासौ प्रमत्ता करिणी काश्च ता रणभूमयः ॥ ७७ ॥

ko nāma subhaṭastāvatsaṃpatsamarabhūmiṣu | śrīrāma uvāca | kāsau pramattā kariṇī kāśca tā raṇabhūmayaḥ || 77 ||

Hence every man becomes victorious in all the stages of yoga, who has the valour of destroying this elephant of its sensuality the very first step of it.

कथं निहन्यते चैषा क्व चैषा रमते चिरम् । श्रीवसिष्ठ उवाच । रामेच्छा नाम करिणी इदं मेऽस्त्वितिरूपिणी ॥ ७८ ॥

kathaṃ nihanyate caiṣā kva caiṣā ramate ciram | śrīvasiṣṭha uvāca | rāmecchā nāma kariṇī idaṃ me'stvitirūpiṇī || 78 ||

Rama said:—Tell me sir, who is this victorious hero in the field of battle, and what is the nature of this elephant that is his enemy, and what are these grounds of combat where he encounters him, and the manner how he foils and kills this great foe of his.

शरीरकानने मत्ता विविधोल्लासकारिणी । मत्तेन्द्रियोग्रकलभा रसनाकलभाषिणी ॥ ७९ ॥

śarīrakānane mattā vividhollāsakāriṇī | mattendriyograkalabhā rasanākalabhāṣiṇī || 79 ||

Vasishtha replied:—Rama! it is our concupiscence which has the gigantic figure of this elephant, and which roams at random in the forest of our bodies, and sports in the demonstrations of all our passions and feelings.

मनोगहनसंलीना कर्मदन्तद्वयान्विता । मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ॥ ८० ॥

manogahanasaṃlīnā karmadantadvayānvitā | mado'syā vāsanāvyūhaḥ sarvataḥ prasaradvapuḥ || 80 ||

It hides itself in the covert of our hearts, and has our acts for its great tusks; its fury is our ardent desire of anything, and our great ambition is its huge body.

संसारदृष्टयो राम तस्याः समरभूमयः । भूयो यत्रानुभवति नरो जयपराजयौ ॥ ८१ ॥

saṃsāradṛṣṭayo rāma tasyāḥ samarabhūmayaḥ | bhūyo yatrānubhavati naro jayaparājayau || 81 ||

All the scenes on earth are the fields for its battle, where men are often foiled in their pursuit of any.

इच्छानागी निहन्त्येषा कृपणाञ्जीवसंचयान् । वासनेहा मनश्चित्तं संकल्पो भावनं स्पृहा ॥ ८२ ॥

icchānāgī nihantyeṣā kṛpaṇāñjīvasaṃcayān | vāsanehā manaścittaṃ saṃkalpo bhāvanaṃ spṛhā || 82 ||

The elephant of concupiscence kills members of miserly and covetous men, in the state of their wish or desire, or exertions and effort, or longing and hankering after anything.

इत्यादिनिवहो नाम्नामस्यास्त्वाशयकोशगः । धैर्यनाम्ना वरास्त्रेण प्रसृतामवहेलया ॥ ८३ ॥

ityādinivaho nāmnāmasyāstvāśayakośagaḥ | dhairyanāmnā varāstreṇa prasṛtāmavahelayā || 83 ||

In this manner does this fierce greediness, lurk in the sheath of human breast under the said several names, and it is only our forbearance from those desires, that serves as the great weapon of their destruction.

नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् । यावद्वस्त्विदमित्येवमियमन्तर्विजृम्भते ॥ ८४ ॥

nāgīṃ sarvātmikāmetāmicchāṃ sarvātmanā jayet | yāvadvastvidamityevamiyamantarvijṛmbhate || 84 ||

This ubiquious desire of our possession of everything in the world, is conquered by reflection on the ubiquity of the soul in all of them;and that the unity of my soul, stretches over and grasps all things that I covet.

तावदुग्रा कुसंसारमहाविषविषूचिका । एतावानेव संसार इदमस्त्विति यन्मनः ॥ ८५ ॥

tāvadugrā kusaṃsāramahāviṣaviṣūcikā | etāvāneva saṃsāra idamastviti yanmanaḥ || 85 ||

He is doomed to suffer under the colic pain of this venomous avarice, who minds to continue in this world, in the manner as it goes on with the rest of mankind.

अस्य तूपशमो मोक्ष इत्येवं ज्ञानसंग्रहः । प्रसादकारिणी स्वच्छा निरिच्छे विमलाकृतौ ॥ ८६ ॥

asya tūpaśamo mokṣa ityevaṃ jñānasaṃgrahaḥ | prasādakāriṇī svacchā niricche vimalākṛtau || 86 ||

It is the mitigation of the smart poison of avarice, that is our highest wisdom, and it is our liberation, when the calm and cooling countenance of inappetency appears to our sight.

तैलबिन्दुरिवादर्शे विश्राम्यत्युपदेशवाक् । असंवेदनमात्रेण नोदेतीच्छाभवाङ्कुरः ॥ ८७ ॥

tailabindurivādarśe viśrāmyatyupadeśavāk | asaṃvedanamātreṇa nodetīcchābhavāṅkuraḥ || 87 ||

Words of advice stick to the sapient mind, as drops of oil adhere on glass mirror; and that our indifference to the world is the only preventive of its thorns, and is the best advice to the wise.

मनागभ्युदितैवेच्छा छेत्तव्यानर्थकारिणी । असंवेदनशस्त्रेण विषस्येवाङ्कुरावली ॥ ८८ ॥

manāgabhyuditaivecchā chettavyānarthakāriṇī | asaṃvedanaśastreṇa viṣasyevāṅkurāvalī || 88 ||

It is as advisable to destroy a desire by the weapon of indifference, no sooner it rises in the breast, as it is proper to root out the sprout of a poisonous plant, before it spreads itself on the ground.

इच्छाविच्छुरितो जीवो विजहाति न दीनताम् । स्वसंवेदनयत्नस्तु तूष्णीमेवान्तरासनम् ॥ ८९ ॥

icchāvicchurito jīvo vijahāti na dīnatām | svasaṃvedanayatnastu tūṣṇīmevāntarāsanam || 89 ||

The concupiscent soul, is never freed from its miserliness; while the mere effort of one's indifference, makes it set quiet in itself.

अवधानविनिर्मुक्तं सुप्तं शवशतं यथा । तां प्रत्याहारबडिशेनेच्छामत्सीं नियच्छत ॥ ९० ॥

avadhānavinirmuktaṃ suptaṃ śavaśataṃ yathā | tāṃ pratyāhārabaḍiśenecchāmatsīṃ niyacchata || 90 ||

It is by your carelessness about everything, and by your lying down as supine as a dead carcass, that you can kill your desire by the weapon of your indifference, as they catch and kill fishes with hooks.

इदं मेऽस्त्विति संवेगमाहुः कल्पनमुत्तमाः । अर्थस्याभावनं यत्तत्कल्पनात्याग उच्यते ॥ ९१ ॥

idaṃ me'stviti saṃvegamāhuḥ kalpanamuttamāḥ | arthasyābhāvanaṃ yattatkalpanātyāga ucyate || 91 ||

Let this be mine or that I may have it, is what is called desire by the wise; and the want of every desire for wealth &c., is called resignation by them.

स्मरणं विद्धि संकल्पं शिवमस्मरणं विदुः । तत्र प्रागनुभूतं च नानुभूतं च भाव्यते ॥ ९२ ॥

smaraṇaṃ viddhi saṃkalpaṃ śivamasmaraṇaṃ viduḥ | tatra prāganubhūtaṃ ca nānubhūtaṃ ca bhāvyate || 92 ||

Know that the remembrance of some thing, is alike the desire of having the same in one's possession again; and it includes both what was enjoyed before or next.

अनुभूतां नानुभूतां स्मृतिं विस्मृत्य काष्ठवत् । सर्वमेवाशु विस्मृत्य गूढस्तिष्ठ महामतिः ॥ ९३ ॥

anubhūtāṃ nānubhūtāṃ smṛtiṃ vismṛtya kāṣṭhavat | sarvamevāśu vismṛtya gūḍhastiṣṭha mahāmatiḥ || 93 ||

O high minded Rama, you must learn to remain as a block in your mind, by forgetting whatever you think of or otherwise; all of which must be buried in oblivion, for your estrangement from the world.

ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति तत् । असंकल्पः परं श्रेयः स किमन्तर्न भाव्यते ॥ ९४ ॥

ūrdhvabāhurviraumyeṣa na ca kaścicchṛṇoti tat | asaṃkalpaḥ paraṃ śreyaḥ sa kimantarna bhāvyate || 94 ||

Who will not lift up his arms, and have his hairs standing at their end, to hear and reflect in himself that, want of desire is the summum bonum of every one's desire.

किल तूष्णीं स्थितेनैव तत्पदं प्राप्यते परम् । परमं यत्र साम्राज्यमपि राम तृणायते ॥ ९५ ॥

kila tūṣṇīṃ sthitenaiva tatpadaṃ prāpyate param | paramaṃ yatra sāmrājyamapi rāma tṛṇāyate || 95 ||

It is by sitting quite silent and quiet, that one attains to the state of his supreme felicity, a state before which the sovereignty of the world seems as a straw.

गम्यदेशैकनिष्ठस्य यथा पान्थस्य पादयोः । स्पन्दो विगतसंकल्पस्तथा स्पन्दः स्वकर्मसु ॥ ९६ ॥

gamyadeśaikaniṣṭhasya yathā pānthasya pādayoḥ | spando vigatasaṃkalpastathā spandaḥ svakarmasu || 96 ||

As a traveller traverses on foot through many regions, in order to reach to his destination, so the yogi passes through all his ordinary acts, to reach his goal of final bliss.

बहुनात्र किमुक्तेन संक्षेपादिदमुच्यते । संकल्पनं परो बन्धस्तदभावो विमुक्तता ॥ ९७ ॥

bahunātra kimuktena saṃkṣepādidamucyate | saṃkalpanaṃ paro bandhastadabhāvo vimuktatā || 97 ||

What is the good of using many words, when it can be expressed in a few; that our desire is our strongest bondage, and its want our complete liberation.

सर्वमेवमजं शान्तमनन्तं ध्रुवमव्ययम् । पश्यन्भूतार्थचिद्रूपं शान्तमास्व यथासुखम् ॥ ९८ ॥

sarvamevamajaṃ śāntamanantaṃ dhruvamavyayam | paśyanbhūtārthacidrūpaṃ śāntamāsva yathāsukham || 98 ||

Now Rama, rest quiet in your joy, with knowing that all this creation is full of the increate, everlasting, undecaying and tranquil spirit of God; and sit quiet and delighted in yourself with viewing the visibles in their spiritual sense.

अवेदनं विदुर्योगं शान्तमासितमक्षयम् । योगस्थः कुरु कर्माणि निर्वासनोऽथ मा कुरु ॥ ९९ ॥

avedanaṃ viduryogaṃ śāntamāsitamakṣayam | yogasthaḥ kuru karmāṇi nirvāsano'tha mā kuru || 99 ||

Know that it is the ignoring of every thing and the quiet posture of the yogi, which is called as yoga by the spiritual; and continue to discharge your duties even in your yoga state, until you get rid of them by the privation of your desires.

अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् । अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ यथासि भो ॥ १०० ॥

avedanaṃ viduryogaṃ cittakṣayamakṛtrimam | atyantaṃ tanmayo bhūtvā tathā tiṣṭha yathāsi bho || 100 ||

It is also the unconsciousness of one's self, which is likewise styled yoga by the wise; and it consists of the entire absorption of one's self in the supreme, by wasting away his mind and all its operations.

शिवं सर्वगतं शान्तं बोधात्मकमजं शुभम् । तदेकभावनं राम सर्वत्याग इति स्मृतः । भावयञ्छश्वदन्तः स्वं कार्यं कर्म समाचर ॥ ११ ॥

śivaṃ sarvagataṃ śāntaṃ bodhātmakamajaṃ śubham | tadekabhāvanaṃ rāma sarvatyāga iti smṛtaḥ | bhāvayañchaśvadantaḥ svaṃ kāryaṃ karma samācara || 11 ||

Whose discourses are full of love and tenderness, and appropriate without any harshness; and whose speeches are suitable to the time and place in which they are delivered.

अहंममेति संविदन्न दुःखतो विमुच्यते । असंविदन्विमुच्यते यदीप्सितं समाचर ॥ १०२ ॥

ahaṃmameti saṃvidanna duḥkhato vimucyate | asaṃvidanvimucyate yadīpsitaṃ samācara || 102 ||

He who has the sense of his egoism and meism (i.e. that this is I and these are mine), is never released from the miseries of life; it is the negation of this sensation that produces our liberation, and therefore it is at the option of every body, to do either this or that for his bondage or salvation.