Poppy Hatonn
JF-Expert Member
- Apr 9, 2021
- 2,122
- 2,748
Immersed in yoga, he would abandon all things, rapt in meditation. Possessed of great energy of mind, he has no desire for anything that excites the five senses.
The wise man, withdrawing his five senses into the mind, should then fix the unstable mind with the five senses (into the Intellect). Possessed of patience, the yogi should fix his mind which always wanders (among worldly objects), so that his five gates (under the influence of training) may be made stable in respect of things that are themselves unstable.
He should, in the firmament of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge.
I have spoken of the path of meditation as the first, since the yogi has first to crush his senses and the mind (and direct them to that path).
The mind, which constitutes the sixth, when thus restrained, seeks to flash out like the capricious and flighty lightning moving in frolic among the clouds. As a drop of water on a (lotus) leaf is unstable and moves about in all directions, even so becomes the yogi's mind when first fixed on the path of meditation.
When fixed, for a while the mind stays in that path. When, however, it strays again into the path of the wind, it becomes as flighty as the wind. The person conversant with the ways of yoga-meditation, undiscouraged by this, never regarding the loss of the toil undergone, casting aside idleness and malice, should again direct his mind to meditation.
Observing the vow of silence, when one begins to set his mind on yoga, then discrimination, knowledge, and power to avoid evil, are gained by him.
Though feeling annoyed in consequence of the f lightiness of his mind, he should fix it (in meditation). The yogi should never despair, but seek his own good. As a heap of dust or ashes; or of burnt cow-dung, when drenched with water, does not seem to be soaked, indeed, as it continues dry if drenched partially, and requires incessant drenching before it becomes thoroughly soaked, even thus should the yogi gradually control all his senses.
He should gradually withdraw them (from all objects). The man that acts in this way succeeds in controlling them. One, O Bharata, by oneself directing one's mind and senses to the path of meditation, succeeds in bringing them under perfect control by steadfast yoga.
The felicity that he feels who has succeeded in controlling his mind and senses is such that its like can never be obtained through Exertion or Destiny. United with such felicity, he continues to take a pleasure in the act of meditation. Even in this way yogis attain to Nirvana which is highly blessed.'"
The wise man, withdrawing his five senses into the mind, should then fix the unstable mind with the five senses (into the Intellect). Possessed of patience, the yogi should fix his mind which always wanders (among worldly objects), so that his five gates (under the influence of training) may be made stable in respect of things that are themselves unstable.
He should, in the firmament of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge.
I have spoken of the path of meditation as the first, since the yogi has first to crush his senses and the mind (and direct them to that path).
The mind, which constitutes the sixth, when thus restrained, seeks to flash out like the capricious and flighty lightning moving in frolic among the clouds. As a drop of water on a (lotus) leaf is unstable and moves about in all directions, even so becomes the yogi's mind when first fixed on the path of meditation.
When fixed, for a while the mind stays in that path. When, however, it strays again into the path of the wind, it becomes as flighty as the wind. The person conversant with the ways of yoga-meditation, undiscouraged by this, never regarding the loss of the toil undergone, casting aside idleness and malice, should again direct his mind to meditation.
Observing the vow of silence, when one begins to set his mind on yoga, then discrimination, knowledge, and power to avoid evil, are gained by him.
Though feeling annoyed in consequence of the f lightiness of his mind, he should fix it (in meditation). The yogi should never despair, but seek his own good. As a heap of dust or ashes; or of burnt cow-dung, when drenched with water, does not seem to be soaked, indeed, as it continues dry if drenched partially, and requires incessant drenching before it becomes thoroughly soaked, even thus should the yogi gradually control all his senses.
He should gradually withdraw them (from all objects). The man that acts in this way succeeds in controlling them. One, O Bharata, by oneself directing one's mind and senses to the path of meditation, succeeds in bringing them under perfect control by steadfast yoga.
The felicity that he feels who has succeeded in controlling his mind and senses is such that its like can never be obtained through Exertion or Destiny. United with such felicity, he continues to take a pleasure in the act of meditation. Even in this way yogis attain to Nirvana which is highly blessed.'"
