Mahabharata Aswamedha Parva (Anugita Parva) Chapter 19:2
The self-restrained man, concentrated in Yoga, can create (for himself) the godship of the very gods. Casting off his transient body he attains to immutable Brahma.[[3]] No fear springs up in him at even the sight of all creatures falling victims to destruction (before his eyes). When all creatures are afflicted,—he can never be afflicted by any one. Devoid of desire and possessed of a tranquil mind, the person in Yoga is never shaken by pain and sorrow and fear, the terrible effects that flow from attachment and affection. Weapons never pierce him; death does not exist for him. Nowhere in the world can be seen any one that is happier than he. Having adequately concentrated his soul, he lives steadily on himself. Turning off decrepitude and pain and pleasure, he sleeps in comfort. Casting off 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.[[4]] When one, after adequate devotion to Yoga, beholds the Soul in oneself, one then ceases to have any regard for even him of a hundred sacrifices (Indra).[[5]] Hear now how one, habituating oneself to exclusive meditation, succeeds in attaining to Yoga. Thinking of that point of the compass which has the Sun behind it, the mind should be fixed, not outside, but in the interior of that mansion in which one may happen to live. Residing within that mansion, the mind should then, with all its outward and inward (operations), behold in that particular room in which one may stay. At that time when, having deeply meditated, one beholds the All (viz., Brahman, the Soul of the universe), there is then nothing external to Brahman where the mind may dwell.
|
References
- ↑ I expand the verse a little to make it intelligible. The sense is this: having seen the supreme Soul in Samadhi, upon awaking from it, he recognises it in the universe, i.e., regards the universe to be nothing else than the Supreme Soul.
- ↑ This may also mean 'he has none superior to him; not even he that is the Lord of the universe.'
- ↑ The first line seems to be doubtful. The sense, as I understand it, is,—such a person becomes the god of the very gods. The causal verb karayate may be taken as equivalent to karoti.
- ↑ I follow Nilakantha in rendering the second line. The sense is clear, viz., that one should not fall away from the practice of Yoga, tempted by the puissance that Yoga brings. Telang renders the line 'one practising concentration should never become despondent.' I think, Nilakantha is right.
- ↑ Nilakantha notes that this indicates that only that Yogin who has not advanced much may be tempted by the desire of enjoyment. He, however, who has adequately devoted himself to Yoga feels no regard for Indra himself but can turn him away like Diogenes dismissing Alexander the Great.