May my limbs, speech, breath, eye. ear, then strength and all the senses grow vigorous. All is brahman of the Upaniṣads. May I would not repudiate brahman. May brahman would not repudiate me. Let there be no forgetting, let there be no my forgetting. Let those virtues from Upaniṣads be in me – devoted one into ātman. Let them be in me.
Peace, peace, peace.
- The Lord Dattātreya is the great yogin, creatures benefactor, Mahāviṣṇu – one with 4 arms – fully initiated into Yoga.
- His disciple, the best of ascetics named Sāṁkr̥ti, fully devoted and humble, with open hands united in reverence asked the guru in secret:
- O, Lord! reveals me closely the Yoga, the one divided into 8 (aṣṭāṅga) because I want to become liberated in life (jīvanmukta) only by this knowledge.
- Sāṁkr̥ti, listen! I will reveal the doctrine of Yoga consisting of 8 parts: external rules (yama), internal rules (niyama) and also posture (āsana),
- O, Brahman! Breath-exercises (prāṇāyāma) and afterwards, withdrawal of the senses (pratyāhāra) – o, sage! – concentration (dhāraṇā), meditation (dhyāna) and the eighth, contemplation (samādhi).
- The 10 yama are: non-violence (ahiṁsā), truth (satya), honesty (asteya), chastity (brahmacarya), compassion (dayā), right conduct (ārjava), patience (kṣamā), resolution (dhr̥ti), moderate food (mitāhāra) and cleanliness (śauca).
- O, Restrained one! Surely the way exposed in Vedas is the absence of violence – through mind (manas), word and deed – other way doesn’t exist.
- O, Saint! The notion that: “ātman is omnipresent, indivisible and intangible” – as has been described by connoisseurs of Vedānta – is non-violence.
- Lord of sages! What you hear, touch, see, taste or smell through the sense organs as ears, skin, eyes etc. – wise one! – their utterance is the Truth – only this is.
- “All that exists is the supreme brahman and there is no another” – this opinion, uttered by the accomplished connoisseurs of Vedānta, is the ultimate truth (satya).
- From straw, gemstone, gold, until the desire of the final liberation – full mental renunciation is known by the wise as asteya.
- “The absence of the common practice to deny the existence of ātman in self is asteya” – o, great saint! Thus is revealed by connoisseurs of ātman.
- Total avoidance of women in deed, word and thought, and even of his own wife during the menstrual period, is defined as chastity – great ascetic! Chastity is the mind undertaking into brahman’s being.
- “All beings to be treated in deed, word and thought as is treated own ātman”. This prescription is the compassion – so has been described by the connoisseurs of the Vedānta.
- The son, the wife, the friend, the opponent and one’s self always be one essence (ekarūpa). O, saint! Thus is described by me the right conduct (ārjava).
- When the yogin is cornered by enemies through action, word or thought, the extinction of intellect’s agitation is the patience (kṣamā). O, eminent sage!
- “Liberation from saṁsāra is only through the Veda” – resolution is the fulfillment of this knowledge – thus is taught by the Vedic connoisseurs; Or through the firmness of the mind in: “I am ātman and nothing else”.
- Must eat a little and clean so the fourth part remain – this is moderate eating according to the Yoga tradition.
- O, great sage! Removing the impurities of the own body using earth and water – is the cleanliness (śauca) considered by the wise to be external the mind. Inner cleanliness revealed by the teachers is the realization of “I am pure”.
- The body is extremely impure and the embodied is extremely pure, being both known from within, then who’s assigned the cleanliness?
- That man who, abandoning knowledge’s purity, enjoys the external purity – o, too virtuous! – he is an ignorant because, discarding gold, chooses the rust.
- The yogin who has carried out the duties and is satisfied with ambrosia the knowledge has nothing left to perform; if he still has then is not the knower of the true nature.
- For those who know the ātman there is nothing to be done in the 3 worlds. O, sage! Therefore strive, through the practice of non-violence etc., to get wisdom through which to know the ātman as being always the same brahman.
Thus was the first part of Darśana-upaniṣad