The Highest Dharma: Mastery of the Mind

Verse 1 (12.256.1)

यस्माद्धर्मात्परो धर्मो विद्यते नेह कश्चन । यो विशिष्टश्च धर्मेभ्यस्तं भवान्प्रब्रवीतु मे ॥

yasmāddharmātparo dharmo vidyate neha kaścana | yo viśiṣṭaśca dharmebhyastaṃ bhavānprabravītu me

Than which dharma there is no other dharma higher here, and which is the best of all dharmas: tell me that one, revered sir.

Note on the text: Corrected विद्यदे → विद्यते (misprint in Wikisource; CE 12.242.1a vidyate) and restored the end of line 2, which Wikisource prints as dashes (यो वि----- न्प्रब्रवीतु मे), from CE 12.242.1c (yo viśiṣṭaś ca dharmebhyas taṃ bhavān prabravītu me). Not marked in the alignment.

Verse 2 (12.256.2)

धर्मं ते संप्रवक्ष्यामि पुराणमृषिसंस्तुतम् । विशिष्टं सर्वधर्मेभ्यस्तमिहैकमनाः शृणु ॥

dharmaṃ te saṃpravakṣyāmi purāṇamṛṣisaṃstutam | viśiṣṭaṃ sarvadharmebhyastamihaikamanāḥ śṛṇu

I shall tell you a dharma, ancient and praised by the seers, the best of all dharmas. Listen to it with a single mind.

Note on the text: Corrected धर्मं ति → धर्मं ते (misprint in Wikisource; dropped vowel sign, CE 12.242.2a dharmaṃ te).

Verse 3 (12.256.3)

इन्द्रियाणि प्रमाथीनि बुद्ध्या संयम्य यत्नतः । सर्वतो निष्पतिष्णूनि पिता बालानिवात्मजान् ॥

indriyāṇi pramāthīni buddhyā saṃyamya yatnataḥ | sarvato niṣpatiṣṇūni pitā bālānivātmajān

Having restrained with effort, by the intellect, the senses that are turbulent and dart out in every direction, as a father restrains his young sons,

Note on the text: Restored from CE 12.242.3 (indriyāṇi pramāthīni buddhyā saṃyamya yatnataḥ / sarvato niṣpatiṣṇūni pitā bālān ivātmajān): Wikisource prints the first line as इन्द्रिया-----प्रमाथीनि and the second as सर्वतो-------------------- (text lost). The page's own footnote glosses निष्पतिष्णूनि. Not marked in the alignment.

Verse 4 (12.256.4)

मनसश्चेन्द्रियाणां चाप्यैकाग्र्यं परमं तपः । तज्ज्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते ॥

manasaścendriyāṇāṃ cāpyaikāgryaṃ paramaṃ tapaḥ | tajjyāyaḥ sarvadharmebhyaḥ sa dharmaḥ para ucyate

Concentration of the mind and the senses is the highest austerity; it is better than all dharmas, and that is called the highest dharma.

Note on the text: Corrected मनसश्चेन्द्रियाणा चाप्यकाग्र्य परमं तप → मनसश्चेन्द्रियाणां चाप्यैकाग्र्यं परमं तपः and उच्य → उच्यते (misprints in Wikisource; dropped anusvaras, vowel sign and final letters cut at the line end; CE 12.242.4 reads manasaś cendriyāṇāṃ ca hy aikāgryaṃ paramaṃ tapaḥ, with हि for the vulgate's अपि).

Verse 5 (12.256.5)

तानि सर्वाणि संधाय मनःषष्ठानि मेधया । आत्मतृप्त इवासीत बहुचिन्त्यमचिन्तयन् ॥

tāni sarvāṇi saṃdhāya manaḥṣaṣṭhāni medhayā | ātmatṛpta ivāsīta bahucintyamacintayan

Having gathered all of these together with insight, the senses with the mind as sixth, he should sit as if content in the Self, thinking none of the many things that might be thought.

Verse 6 (12.256.6)

गोचरेभ्यो निवृत्तानि यदा स्थास्यन्ति वेश्मनि । तदा त्वमात्मनाऽऽत्मानं परं द्रक्ष्यसि शाश्वतम् ॥

gocarebhyo nivṛttāni yadā sthāsyanti veśmani | tadā tvamātmanā''tmānaṃ paraṃ drakṣyasi śāśvatam

When, turned back from their pastures, they come to rest in their house, then by the Self you will see the supreme, eternal Self.

Verse 7 (12.256.7)

सर्वात्मानं महात्मानं विधूममिव पावकम् । तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः ॥

sarvātmānaṃ mahātmānaṃ vidhūmamiva pāvakam | taṃ paśyanti mahātmāno brāhmaṇā ye manīṣiṇaḥ

The Self of all, the great Self, like a fire without smoke: that is what the great-souled see, the brahmins who are wise.

Verse 8 (12.256.8)

यथा पुष्पफलोपेतो बहुशाखो महाद्रुमः । आत्मनो नाभिजानीते क्व मे पुष्पं क्व मे फलम् ॥

yathā puṣpaphalopeto bahuśākho mahādrumaḥ | ātmano nābhijānīte kva me puṣpaṃ kva me phalam

As a great tree rich in flowers and fruit, with many branches, does not know of itself, "Where is my flower, where is my fruit?"

Verse 9 (12.256.9)

एवमात्मा न जानीते क्व गमिष्ये कुतस्त्वहम् । अन्यो ह्यत्रान्तरात्माऽस्ति यः सर्वमनुपश्यति ॥

evamātmā na jānīte kva gamiṣye kutastvaham | anyo hyatrāntarātmā'sti yaḥ sarvamanupaśyati

So the soul does not know, "Where shall I go, and whence am I?" But there is another, an inner Self here, who sees everything.

Note on the text: Corrected क्व गभिष्ये → क्व गमिष्ये (misprint in Wikisource; भ for म, CE 12.242.9a kva gamiṣye).

Verse 10 (12.256.10)

ज्ञानदीपेन दीप्तेन पश्यत्यात्मानमात्मना । दृष्ट्वा त्वमात्मनाऽऽत्मानं निरात्मा भव सर्ववित् ॥

jñānadīpena dīptena paśyatyātmānamātmanā | dṛṣṭvā tvamātmanā''tmānaṃ nirātmā bhava sarvavit

By the kindled lamp of knowledge one sees the Self by the Self. Having seen the Self by the Self, become free of the self, all-knowing.

Verse 11 (12.256.11)

विमुक्तः सर्वपापेभ्यो विमुक्तत्वगिवोरगः । परां बुद्धिमवाप्येह विपाप्मा विगतज्वरः ॥

vimuktaḥ sarvapāpebhyo vimuktatvagivoragaḥ | parāṃ buddhimavāpyeha vipāpmā vigatajvaraḥ

Freed from all sins, as a snake from its skin, having reached the supreme understanding here, free from sin and from fever,

Verse 12 (12.256.12)

सर्वतः प्रवहां घोरां नदीं लोकप्रवाहिनीम् । पञ्चेन्द्रियग्राहवतीं मनःसंकल्परोधसम् ॥

sarvataḥ pravahāṃ ghorāṃ nadīṃ lokapravāhinīm | pañcendriyagrāhavatīṃ manaḥsaṃkalparodhasam

a river that flows in every direction, terrible, that carries the world along, whose crocodiles are the five senses, whose banks are the thoughts of the mind,

Verse 13 (12.256.13)

लोभमोहतृणच्छन्नां कामक्रोधसरीसृपाम् । सत्यतीर्थानृतक्षोभां क्रोधपङ्कां सरिद्वराम् ॥

lobhamohatṛṇacchannāṃ kāmakrodhasarīsṛpām | satyatīrthānṛtakṣobhāṃ krodhapaṅkāṃ saridvarām

covered with the grass of greed and delusion, with the serpents of desire and anger, whose fords are truth and whose agitation is falsehood, whose mud is anger, the best of rivers,

Verse 14 (12.256.14)

अव्यक्तप्रभवां शीघ्रां दुस्तरामकृतात्मभिः । प्रतरस्व नदीं बुद्ध्या कामग्राहसमाकुलाम् ॥

avyaktaprabhavāṃ śīghrāṃ dustarāmakṛtātmabhiḥ | pratarasva nadīṃ buddhyā kāmagrāhasamākulām

born of the Unmanifest, swift, hard to cross for those whose selves are untrained, thronged with the crocodiles of desire: cross that river by the intellect.

Verse 15 (12.256.15)

संसारसागरगमां योनिपातालदुस्तराम् । आत्मजन्मोद्भवां तात जिह्वावर्तां दुरासदाम् ॥

saṃsārasāgaragamāṃ yonipātāladustarām | ātmajanmodbhavāṃ tāta jihvāvartāṃ durāsadām

that runs to the ocean of worldly existence and is hard to cross because of the abyss of wombs, that springs from the birth of the self, my child, with the whirlpools of the tongue, hard to approach,

Note on the text: Restored from CE 12.242.15 (saṃsārasāgaragamāṃ yonipātāladustarām / ātmajanmodbhavāṃ tāta jihvāvartāṃ durāsadām): Wikisource prints the first line as ------------ तालद्स्तराम् and the second as आत्मकमा---------जिह्वावर्तां दुरासदाम् (text lost). The page's own footnote records the reading आत्मजन्मोद्भवाम्. Not marked in the alignment.

Verse 16 (12.256.16)

यां तरन्ति कृतप्रज्ञा धृतिमन्तो मनीषिणः । तां तीर्णः सर्वतोमुक्तो विधूतात्माऽऽत्मविच्छुचिः ॥

yāṃ taranti kṛtaprajñā dhṛtimanto manīṣiṇaḥ | tāṃ tīrṇaḥ sarvatomukto vidhūtātmā''tmavicchuciḥ

which the resolute, wise and firm in understanding cross. Having crossed it, wholly freed, his self purified, knower of the Self, pure,

Verse 17 (12.256.17)

उत्तमां बुद्धिमास्थाय ब्रह्मभूयं भविष्यसि । संतीर्णः सर्वसंक्लेशान्प्रसन्नात्मा विकल्मषः ॥

uttamāṃ buddhimāsthāya brahmabhūyaṃ bhaviṣyasi | saṃtīrṇaḥ sarvasaṃkleśānprasannātmā vikalmaṣaḥ

relying on the highest intellect you will become one with Brahman, having crossed all afflictions, tranquil in spirit, free of stain.

Verse 18 (12.256.18)

भूमिष्ठानीव भूतानि पर्वतस्थो निशामय । अक्रुध्यन्नप्रहृष्यंश्च अनृशंसमतिस्तथा ॥

bhūmiṣṭhānīva bhūtāni parvatastho niśāmaya | akrudhyannaprahṛṣyaṃśca anṛśaṃsamatistathā

Standing on a mountain, look at living beings as though they were on the ground below, without anger, without exultation, and with a mind free of cruelty.

Note on the text: Not marked in the alignment: line 1 = CE 12.242.18a; line 2 = CE 12.242.18c (Wikisource अनृशंसमतिस्तथा against CE nanṛśaṃsamatis tathā is the same sense).

Verse 19 (12.256.19)

ततो द्रक्ष्यसि सर्वेषां भूतानां प्रभवाप्ययौ । एनं वै सर्वभूतेभ्यो विशिष्टं मेनिरे बुधाः । धर्मं धर्मभृतां श्रेष्ठा मुनयस्तत्त्वदर्शिनः ॥

tato drakṣyasi sarveṣāṃ bhūtānāṃ prabhavāpyayau | enaṃ vai sarvabhūtebhyo viśiṣṭaṃ menire budhāḥ | dharmaṃ dharmabhṛtāṃ śreṣṭhā munayastattvadarśinaḥ

Then you will see the origin and the passing away of all beings. The wise have held this to be the highest of all; this is the dharma, say the truth-seeing sages, the best of dharma-bearers.

Note on the text: Not marked in the alignment. Three-line verse as printed on the page (12-256-19a,b,c): line 1 = CE 12.242.18e; line 2 is the vulgate's own reading for CE 12.242.19a (evaṃ vai sarvadharmebhyo viśiṣṭaṃ menire budhāḥ); line 3 = CE 12.242.19c.

Verse 20 (12.256.20)

आत्मनो व्यापिनो ज्ञानमिदं पुत्रानुशासनम् । प्रयताय प्रवक्तव्यं हितायानुगताय च ॥

ātmano vyāpino jñānamidaṃ putrānuśāsanam | prayatāya pravaktavyaṃ hitāyānugatāya ca

This knowledge of the all-pervading Self, this instruction to a son, is to be told to one who is disciplined, well-disposed and devoted.

Verse 21 (12.256.21)

आत्मज्ञानमिदं गुह्यं सर्वगुह्यतमं महत् । अब्रुवं यदहं तात आत्मसाक्षिकमञ्जसा ॥

ātmajñānamidaṃ guhyaṃ sarvaguhyatamaṃ mahat | abruvaṃ yadahaṃ tāta ātmasākṣikamañjasā

This knowledge of the Self is secret, the most secret of all secrets, and great. I have told it to you plainly, my child, with the Self as its only witness.

Verse 22 (12.256.22)

नैव स्त्री न पुमानेतन्नैव चेदं नपुंसकम् । अदुःखमसुखं ब्रह्म भूतभव्यभवात्मकम् ॥

naiva strī na pumānetannaiva cedaṃ napuṃsakam | aduḥkhamasukhaṃ brahma bhūtabhavyabhavātmakam

This is neither woman nor man, nor is it neuter. It is Brahman, without pain and without pleasure, whose being is what was, what will be, and what is.

Note on the text: Corrected नैव वेद → नैव चेदं (misprint in Wikisource; 'वेद' makes no sense, CE 12.242.22a naiva cedaṃ napuṃsakam).

Verse 23 (12.256.23)

नैतज्ज्ञात्वा पुमान्स्त्री वा पुनर्भवमवाप्नुते । स्वभावप्रतिपत्त्यर्थमेतद्धर्मं विधीयते ॥

naitajjñātvā pumānstrī vā punarbhavamavāpnute | svabhāvapratipattyarthametaddharmaṃ vidhīyate

Knowing this, neither man nor woman is born again. This dharma is laid down for the realisation of one's own true nature.

Note on the text: Wikisource स्वभावप्रतिपत्त्यर्थमेतद्धर्मं विधीयते against CE abhavapratipattyartham etad vartma vidhīyate is kept as a variant.

Verse 24 (12.256.24)

यथा मतानि सर्वाणि तथैतानि यथातथा । कथितानि मया पुत्र भवन्ति न भवन्ति च ॥

yathā matāni sarvāṇi tathaitāni yathātathā | kathitāni mayā putra bhavanti na bhavanti ca

All doctrines are like this; so are these, whatever their truth. What I have told you, my son, in a sense is so and in a sense is not.

Verse 25 (12.256.25)

तत्प्रीतियुक्तेन गुणान्वितेन । पुत्रेण सत्पुत्र दमान्वितेन । पृष्टो हि संप्रीतिमना यथार्थं । ब्रूयात्सुतस्येह यदुक्तमेतत् ॥

tatprītiyuktena guṇānvitena | putreṇa satputra damānvitena | pṛṣṭo hi saṃprītimanā yathārthaṃ | brūyātsutasyeha yaduktametat

Therefore, when asked by a son who is full of love and good qualities, O good son, one endowed with self-control, let a father with a glad heart tell his son truly what has been said here.

Note on the text: Four-line verse as printed on the page (12-256-25a,b,c,d). Lines = CE 12.242.25a, 25a, 25c, 25c (the CE prints two half-lines on each of its two lines, separated by a semicolon); Wikisource पृष्टो हि संप्रीतिमना यथार्थम् / ब्रूयात्सुतस्येह against CE pṛṣṭo hīdaṃ prītimatā hitārtham / brūyāt sutasyeha is kept as a variant.