Dakshasmriti 7
English (machine translation) 7
- Language
- English
Contents
- 7.54 — 2 parts
7.1
I shall expound that yoga by which the world is subdued, / by which the self is subdued, and by which the sense-object is conquered.
7.2
Breath control, meditation, withdrawal of the senses, concentration, / discernment, and absorption: this is called the six-limbed yoga.
7.3
Yoga does not arise from resorting to the forest, nor from contemplating numerous texts; / yoga does not come to anyone through vows, sacrifices, or austerities.
7.4
Nor does yoga arise from wholesome eating, nor from gazing at the tip of the nose, / nor does it ever come from purification beyond what is prescribed in the scriptures.
7.5
Not by vows of silence, mantras, deceptions, or numerous good deeds / does yoga come to anyone who is detached from the course of worldly life.
7.6
Through perseverance, through practice, and through determination in that alone, / and through repeated detachment: yoga is attained, and not otherwise.
7.7
Through the joy of contemplation on the self, through the sport of purification, / and through equanimity toward all beings, yoga is attained, and not otherwise.
7.8
He who is constantly devoted to the self, who plays with the self, / and who is ever grounded in the self, naturally in the self alone,
7.9
delighting and pleased in himself, content, with his mind on nothing else, / fully satisfied in the self alone: his yoga is accomplished.
7.10
Even when asleep he would be united with yoga, and all the more so when awake; / one of such conduct is remembered as best, the most venerable among knowers of Brahman.
7.11
He who sees no second apart from the self, / having thus become Brahman, is declared to be of Dakṣa's view.
7.12
A renunciant whose mind is attached to sense-objects does not find liberation; / therefore, a yogin must diligently avoid attachment to sense-objects.
7.13
Some indeed call the contact of the sense-organs with sense-objects 'yoga'; / unrighteousness has been grasped in the form of righteousness by those unlearned men.
7.14
And others [call it] the union of the mind and the self; / these are even more foolish than those mentioned; they are merely cheated of yoga.
7.15
Having made the mind free of mental modifications, uniting the knower of the field / with the Supreme Self, one is liberated: this is called the principal yoga.
7.16
Impurity, delusion, distraction, shame, apprehension, and so forth / are declared to be activities of the mind; having conquered them, one must bring them under control.
7.17
Among the five rustic family members, the sixth is greater; / he cannot be conquered even by gods, demons, and humans.
7.18
One who captures foreign realms by force is not called a hero; / he by whom the host of sense-organs has been conquered is called a hero by the wise.
7.19
Having turned all the outwardly directed [senses] inward, / one should unite the entire host of senses and the mind with the self.
7.20
Freed from all emotional attachments, one should deposit the knower of the field in Brahman; / this is meditation and yoga; the rest are mere expansions of books.
7.21
Having abandoned the pleasures of sense-objects, the mind reaches motionless stability; / absorption is proclaimed to be the natural state of the power of the self.
7.22
The state that arises from the contact of four is unenduring; / but that which arises from the contact of two is eternal, constant, and imperishable.
7.23
That which does not exist for the whole world is said to exist, which contradicts [ordinary experience]; / when it is spoken of, it does not settle in the heart of another.
7.24
For that Brahman is to be known by oneself, like the sexual union of a virgin; / a non-yogin does not know it at all, just as one born blind does not know a pot.
7.25
It is easily known indeed by one who possesses the habit of constant practice; / because of its subtlety, the supreme, eternal Brahman is indescribable.
7.26
The wise person considers an ornament as a mere mental notion, / whereas a woman and a fool value that very thing highly.
7.27
Even the gods, abundant in sattva, have been subdued by sense-objects; / what to say here of human beings, negligent and of meager strength?
7.28
Therefore, the bearing of the staff must be done by one who has abandoned impurity; / another is not capable and is overcome by sense-objects.
7.29
Just as water is not still even for a single moment due to waves, / so is the mind struck by the wind [of desire]; therefore, one must not trust it.
7.30
Many men make a living under the pretext of the triple staff; / he who does not know Brahman is truly not worthy of the triple staff.
7.31
One must always preserve celibacy, [avoiding] the eightfold sexual indulgence individually: / remembering, talking about it, flirting, gazing, whispering in private,
7.32
resolving, determination, and the actual performance of the act; / wise men declare this to be sexual indulgence with its eight limbs.
7.33
It must never be contemplated, never spoken of, and never done; / richly endowed with all these [virtues], one becomes a renunciant, not otherwise.
7.34
And having taken up renunciation, he who does not stand firm in righteousness, / the king should quickly banish him after branding him with the footprint of a dog.
7.35
One mendicant is prescribed as described; two are remembered as a pair; / three are known as a village, and above that it becomes a city.
7.36
Indeed, he should not make a city, or a village, or a pair; / a renunciant forming this triad falls from his own duty.
7.37
Among them, talk about kings and so on, and mutually about alms, / affection, malicious gossip, and envy undoubtedly arise from close association.
7.38
Delivering discourses and gathering disciples for the sake of gain and honor: / these and many others are the artifices of bad ascetics.
7.39
Meditation, purification, alms-gathering, and constant practice of solitude: / these are the four duties of a mendicant; a fifth is not admitted.
7.40
One emaciated by austerities and muttered recitation, one who is sick, one residing in a shelter, / one who is old, one possessed by a planet [or spirit], and any other whose faculties are impaired—
7.41
a mendicant who is free of disease and young should not reside in a shelter; / he corrupts that place and troubles the wise.
7.42
And a young man who is free of disease falls away from celibacy; / and having fallen from celibacy, he would destroy his family.
7.43
If a mendicant indulges in sexual intercourse while dwelling in a shelter, / he cuts away the very roots of the master of that shelter.
7.44
If a renunciant rests even for a moment in someone's residence, / what need has that man of any other virtue? He becomes one who has accomplished his duty.
7.45
Whatever sin has been accumulated by a householder up to the end of his life, / a renunciant residing there for a single night burns it all away.
7.46
Whoever feeds a renunciant who is exhausted from the exertion of yoga, / by him the entire three worlds, moving and unmoving, have been fed.
7.47
In whichever country a yogin skilled in the yoga of meditation dwells, / even that country becomes purified; what need be said of his relatives?
7.48
Dualism, and likewise non-dualism, and also dual-and-non-dualism; / neither dualism nor non-dualism—such is the ultimate reality.
7.49
There is no 'I' and no connection with another, imbued with the state of Brahman; / in such a state, the supreme abode is attained.
7.50
Those who are established in non-dualism have been explained as having dualist views [conventionally]; / I shall proclaim the well-ascertained duty of non-dualists:
7.51
If one sees a second thing apart from the self there, / then scriptures are studied and collections of treatises are heard.
7.52
Those brāhmaṇas who study the supreme treatise of Dakṣa, / which has been declared for all the stages of life, attain the world of the immortals.
7.53
Whoever reads this with devotion, or even a low-born man who listens to it, / attains sons, grandsons, cattle, and fame.
7.54
If a twice-born recites this treatise even at the time of an ancestral rite, / the ancestral rite becomes imperishable and brings benefit to the ancestors.
7.54.p1
Thus ends the seventh chapter in the Dharma treatise of Dakṣa.
7.54.p2
And thus concludes the Dakṣasmṛti.
Linked texts (1)
- Dakṣasmṛti — Dakṣa, Sanskrit