Chapter 131 - Review of injunctions regarding Yogic practice

The sages said:

1. O brahmin, O excellent sage, it behoves you to relate to us the respective peculiarity of Sāṃkhya and Yoga, O sage, conversant with virtue, everything is known to you.

Vyāsa said:

2. The followers of Sāṃkhya praise Sāṃkhya. The followers of Yoga praise Yoga. In order to exalt one’s side they give cogent reasons.

3. O excellent sages, “How can one who is not competent be liberated?” Thus, saying with good reasons, learned men mention Yoga to be more excellent.

4-5. The brahmins give reasons to justify Sāṃkhya. “He who is unattached to the sensual objects shall be liberated from his body after understanding all movements and goals and not otherwise. Thus men of great intellect state that Sāṃkhya is a philosophy of liberation.

6. A reason competent to justify one’s own side, words conducive to one’s welfare, should be accepted. The opinion of excellent persons should be accepted by you all who are honoured by good men.

7-8. Yogic austerities are causes of spiritual attainment. The Sāṃkhyas adhere to the decision of scriptural texts. O excellent brahmins, Sāṃkhya and Yoga are based on reality. Both these systems are known to the sages as systems approved by good men. If they are practised in accordance with the scriptural texts they are sure to lead to the supreme goal.

9. O sinless ones, proper means of cleanliness has been mentioned in both of them equally. Compassionate mercy to all living beings is also mentioned. The observance of holy rites is also similar, but spiritual vision is not the same in both (?)

The sages said:

10. If the observance of holy rites, purity, and merciful ness are similar, O great sage, how is the spiritual vision not equal. Tell us kindly, O excellent brahmin.

Vyāsa said:

11. Defaulters in Yogic practice attain the following five

defects mentioned in the Yogic path: passion, delusion, affection, lust and anger.

12. Just as the big fish cut off the net and escape into the water once again, so also the persons devoid of sins attain that region by taking recourse to Yoga.

13-14. Similarly, just as the strong deer break loose, cut the net and attain freedom being liberated from all bondages, so also the brahmins equipped with strength break their bonds of covetousness. After cutting them off by means of Yoga they attain auspicious path devoid of impurities.

15-16. The persons equipped with strength are firm and steadfast. On the other hand, those without the strength of Yoga perish, just as the birds devoid of strength, O leading brahmins, fall into net. Sinless ones do not get involved in bondage. Such are the powers of Yoga.

17-18. Just as on getting entangled in a fine net weaker birds fall into misfortune while stronger ones free themselves, so those who are possessed of strength are liberated, while the feeble ones perish. Similarly, the brahmins who are devoted to Yoga are bound by the fetters arising out of their past Karmans. The weaker ones perish and the strong ones get free.

19. O brahmins, the fire of very little magnitude is very weak and it calms down on being overwhelmed by huge (quantities of) fuel. The Yogic power too is similar.

20. The same fire, O brahmins, becomes stronger once again on being accompanied by the wind. It may then burn the entire earth instantly.

21- The extremely powerful Yogin whose strength is the perfect knowledge of reality and whose splendour is illuminated, is capable of drying up the entire universe like the sun at the time of dissolution.

22. Just as a weak man, O brahmins, is taken away by the force of a current, so also the Yogin, devoid of strength is carried away by the force of sensuous objects.

23. A powerful elephant is capable of obstructing the same water current. Similarly after attaining the Yogic strength no man is led astray by sensuous objects.

24. Those who are endowed with the power of Yoga, become masters of everything and enter the region of Prajāpatis, Manus and Bhūtas.

25. Neither Yama, nor the infuriated Antaka (The annihilator), nor Mṛtyu (i.e. god of Death) of terrible exploits enter, O brahmins, the path of Yoga of unlimited splendour.

26. O excellent brahmins, there are thousands of Ātmans (souls). By means of them one shall practice Yoga and after attaining the Yogic power, wander over the earth.

27. One may indulge in enjoying worldly pleasures and do severe penance thereafter. Again, O brahmins, he shall subdue them like the sun that subdues the qualities of brilliance.

28. O excellent sages, for infusing more strength into the Yoga that is based on strength, one shall undoubtedly resort to Viṣṇu, the source or origin of liberation.

29. These powers of Yoga have been mentioned by me, O excellent brahmins, by way of illustration. Again, O brahmins, I shall mention the subtle ones.

30. Listen to the illustration, O excellent sages, in regard to meditation upon the soul or in regard to concentration of mind.

31. Just as an archer who does not err and who has full concentration, hits his target so also the Yogin of perfect unison, attains salvation undoubtedly.

32-33. A person of good concentration can steadily fix up his mind to a pot filled with oil and climb a flight of stairs. In the same manner the liberated soul can make use of steady Yoga. He makes the soul free from impurities like a mirror in which the sun reflects.

34-35. Just as, O leading brahmins, the helmsmen who have perfect concentration row the ships in the high seas and take them to the port, so also, O brahmins, the knower of Yoga who has concentration on the soul attains the inaccessible region of bliss after leaving off this body.

36-37. Just as the charioteer, O brahmins, who has good concentration and capable horses takes the excellent man wielding the bow to the desired place immediately, so also, O brahmins, the Yogin with full concentration and Dhāraṇā, quickly attains the greatest region, like an arrow discharged at the target.

38. He who is engrossed and embedded in the soul is steady. He attains the unageing region as though by breaking the noose of the fish.

39-41. The following are the spots in the body where the Yogin should concentrate and meditate: navel, head, stomach, heart, chest, sides, eye, ear and nose. The Yogin of unlimited exploits, who practises great sacred rites with mental purity and concentration, meditates on these spots. O excellent brahmins, he unites his soul to the subtle Ātman (soul supreme). Adopting the excellent Yoga he burns, in a trice, all the Karmans both auspicious and inauspicious and, should he wish so, he is liberated.

The sages said:

42. It behoves you, O excellent one, to explain this. What is the diet of the Yogin? What things does he conquer and subdue? How does he gain in strength?

Vyāsa said:

43. The Yogin who consumes coarse barley for a long time, O excellent brahmins, becomes a purified soul. With this single diet the Yogin attains great strength.

Extra verse

(43a.) O brahmins, the Yogin who is accustomed to eat bits of grain as well as Pinyaka (oil cake), and who avoids oily substances shall attain great strength.

44. Wandering through (and residing) in the caves for many fortnights, months and seasons of diverse incidents, and drinking water with milk added (now and then), the Yogin shall attain great strength.

45. After fasting incessantly for an unbroken period of a month, the Yogin becomes purified in soul and attains great strength.

46-48. Yogins of great intellect and devoid of passions illuminate the great and subtle soul by themselves, O excellent sages, by conquering and subduing lust, anger, chilliness, heat, rain, fear, sorrow, slumber, objects of sensuous pleasures, terrible allergies very difficult to be conquered, the sense of touch, drowsiness and the unconquerable lethargy. Meditation and studious habits are their assets.

49. This path of learned brahmins is very difficult to tread. Only a few pass happily through this path and quickly as well, O excellent sages.

50-52. Only a very few persons can comfortably pass through such a forest path as is terrible and abounds in serpents and reptiles. It contains many deep fissures and crevasses. It is devoid of water. It is impassable. It is full of thorns. It is dense and unbroken with thickly grown jungle trees. (In some places) the trees are burnt down by the forest fire. The whole path is infested by thieves and robbers. (Only a very few can pass through such a path.) In the same manner only a few brahmins can pass through the path of Yoga. It is admitted that a person of many faults shall desist from that path.

53. One should closely adhere to the path of Yoga as though that were as keen as the edge of a razor. This close adherence is the Dhāraṇā. It is difficult for persons devoid of self-possession to tread this path.

54. Dhāraṇā, O brahmins, is complex and complicated. Just as the boats of men devoid of helmsmen do not reach the auspicious goal, so also men devoid of Dhāraṇā do not attain their ends.

55. He who practises Yoga by adhering to Dhāraṇā duly, conquers death and the misery of frequent births. He excels others in happiness.

56. This great path of Yoga has been resorted to by a number of sages. This has been precisely (explained) in various scriptures. This is decisively (nurtured) by the twice-born people.

57-60. The path of Yoga, O leading sages, is in consonance with the path of the Vedas. It is approved of by Brahmā, Śiva and Viṣṇu, the bestower of boons. Bhava and Dharma (god of death) have attained dignity (due to the path of Yoga). The sons of Brahmā (i.e. Sanaka, Sanandana etc.) have also attained dignity (due to the path of Yoga). The Yogin passes through the various stages of Prakṛti, namely, the pure Sattva, the grand Rajas and Tamas full of pain. He attains divine power, and the goddess who is Varuṇa’s consort. He achieves entire splendour and great courage. He attains the status of or identity with the moon in the sky who is pure by nature, Viśvedevas, serpents, Pitṛs (Manes), mountains, terrible oceans, rivers, elephants, along with the mountains, Sādhyas, Yakṣas, quarters, Gandharvas, Siddhas, men & women. The noble-souled Yogin then becomes liberated before long.

61. After attaining Yogas and experiencing them, those men attain Nārāyaṇa quickly. The story thereof, O excellent brahmins, is relevant in regard to divine beings as well as a splendid person of great virility and intellect.