12.266
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
मोक्षः पितामहेनोक्त उपायान्नानुपायतः। तमुपायं यथान्यायं श्रोतुमिच्छामि भारत ॥१२-२६६-१॥
mokṣaḥ pitāmahena ukta upāyāt na anupāyataḥ। tam upāyaṃ yathā-nyāyam śrotum icchāmi bhārata ॥12-266-1॥
[मोक्षः (mokṣaḥ) - liberation; पितामहेन (pitāmahena) - by the grandsire; उक्त (ukta) - spoken; उपायात् (upāyāt) - from the means; न (na) - not; अनुपायतः (anupāyataḥ) - from non-means; तम् (tam) - that; उपायम् (upāyam) - means; यथा (yathā) - as; न्यायम् (nyāyam) - properly; श्रोतुम् (śrotum) - to hear; इच्छामि (icchāmi) - I wish; भारत (bhārata) - O Bhārata;]
(Liberation, by the grandsire spoken, from the means, not from non-means. That means, as is proper, to hear I wish, O Bhārata.)
O Bhārata, I wish to hear, as is proper, the means to liberation spoken by the grandsire, not from non-means.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; spoke;]
(Bhīṣma said;)
Bhīṣma said.
त्वय्येवैतन्महाप्राज्ञ युक्तं निपुणदर्शनम्। यदुपायेन सर्वार्थान्नित्यं मृगयसेऽनघ ॥१२-२६६-२॥
tvayy evaitan mahāprājña yuktaṃ nipuṇadarśanam। yadupāyena sarvārthān nityaṃ mṛgayase'nagha ॥12-266-2॥
[त्वयि (tvayi) - in you; एव (eva) - indeed; एतत् (etat) - this; महाप्राज्ञ (mahāprājña) - O greatly wise one; युक्तम् (yuktam) - appropriate; निपुणदर्शनम् (nipuṇadarśanam) - of keen insight; यत् (yat) - which; उपायेन (upāyena) - by means; सर्वार्थान् (sarvārthān) - all aims; नित्यं (nityam) - always; मृगयसे (mṛgayase) - you seek; अनघ (anagha) - O sinless one;]
(In you indeed, O greatly wise one, this is appropriate, of keen insight; by which means you always seek all aims, O sinless one.)
O greatly wise one, it is indeed fitting in you, endowed with keen insight, that by whatever means you always seek all objectives, O sinless one.
करणे घटस्य या बुद्धिर्घटोत्पत्तौ न सानघ। एवं धर्माभ्युपायेषु नान्यद्धर्मेषु कारणम् ॥१२-२६६-३॥
karaṇe ghaṭasya yā buddhir ghaṭotpattau na sā anagha। evaṃ dharmābhyupāyeṣu na anyad dharmeṣu kāraṇam ॥12-266-3॥
[करणे (karaṇe) - in the making; घटस्य (ghaṭasya) - of the pot; या (yā) - which; बुद्धिः (buddhiḥ) - understanding; घटोत्पत्तौ (ghaṭotpattau) - in the arising of the pot; न (na) - not; सा (sā) - that; अनघ (anagha) - O sinless one; एवं (evaṃ) - thus; धर्माभ्युपायेषु (dharmābhyupāyeṣu) - in the means to dharma; न (na) - not; अन्यत् (anyat) - other; धर्मेषु (dharmeṣu) - in dharmas; कारणम् (kāraṇam) - cause;]
(In the making of the pot, the understanding which is (present) in the arising of the pot, O sinless one, that is not (present elsewhere). Thus, in the means to dharma, there is not another cause in other dharmas.)
O sinless one, just as the understanding present in the making of a pot is not found elsewhere in the arising of the pot, so too, in the means to dharma, there is no other cause found in other dharmas.
पूर्वे समुद्रे यः पन्था न स गच्छति पश्चिमम्। एकः पन्था हि मोक्षस्य तन्मे विस्तरतः शृणु ॥१२-२६६-४॥
pūrve samudre yaḥ panthā na sa gacchati paścimam। ekaḥ panthā hi mokṣasya tanme vistarataḥ śṛṇu ॥12-266-4॥
[पूर्वे (pūrve) - in the eastern; समुद्रे (samudre) - ocean; यः (yaḥ) - which; पन्था (panthā) - path; न (na) - not; स (sa) - that; गच्छति (gacchati) - goes; पश्चिमम् (paścimam) - to the west; एकः (ekaḥ) - one; पन्था (panthā) - path; हि (hi) - indeed; मोक्षस्य (mokṣasya) - of liberation; तत् (tat) - that; मे (me) - to me; विस्तरतः (vistarataḥ) - in detail; शृणु (śṛṇu) - listen;]
(The path which is in the eastern ocean does not go to the west. Indeed, there is one path to liberation; that, listen from me in detail.)
The path that lies in the eastern ocean does not lead to the west. There is only one path to liberation; listen to it from me in detail.
क्षमया क्रोधमुच्छिन्द्यात्कामं सङ्कल्पवर्जनात्। सत्त्वसंसेवनाद्धीरो निद्रामुच्छेतुमर्हति ॥१२-२६६-५॥
kṣamayā krodham ucchindyāt kāmaṃ saṅkalpa-varjanāt | sattva-saṃsevanād dhīro nidrām ucchetum arhati ||12-266-5||
[क्षमया (kṣamayā) - by forgiveness; क्रोधम् (krodham) - anger; उच्छिन्द्यात् (ucchindyāt) - should cut off; कामम् (kāmam) - desire; सङ्कल्पवर्जनात् (saṅkalpa-varjanāt) - by abandonment of resolve; सत्त्वसंसेवनात् (sattva-saṃsevanāt) - by cultivation of purity; धीरो (dhīraḥ) - the steadfast one; निद्राम् (nidrām) - sleep; उच्छेतुम् (ucchetum) - to destroy; अर्हति (arhati) - is able;]
(By forgiveness, one should cut off anger; by abandonment of resolve, desire; by cultivation of purity, the steadfast one is able to destroy sleep.)
One should overcome anger through forgiveness, desire by abandoning resolve, and the steadfast person can conquer sleep by cultivating purity.
अप्रमादाद्भयं रक्षेच्छ्वासं क्षेत्रज्ञशीलनात्। इच्छां द्वेषं च कामं च धैर्येण विनिवर्तयेत् ॥१२-२६६-६॥
apramādādbhayaṃ rakṣecchvāsaṃ kṣetrajñaśīlanāt| icchāṃ dveṣaṃ ca kāmaṃ ca dhairyeṇa vinivartayet ||12-266-6||
[अप्रमादात् (apramādāt) - from non-negligence; भयम् (bhayam) - fear; रक्षेत् (rakṣet) - should protect; श्वासम् (chvāsaṃ) - breath; क्षेत्रज्ञशीलनात् (kṣetrajñaśīlanāt) - by the discipline of the knower of the field; इच्छाम् (icchām) - desire; द्वेषम् (dveṣam) - aversion; च (ca) - and; कामम् (kāmam) - passion; च (ca) - and; धैर्येण (dhairyeṇa) - with courage; विनिवर्तयेत् (vinivartayet) - should turn away;]
(From non-negligence, one should protect fear, breath by the discipline of the knower of the field; desire, aversion and passion, and with courage, should turn away.)
By being vigilant, one should guard against fear and regulate the breath through the discipline of self-knowledge; desire, aversion, and passion should be overcome with courage.
भ्रमं प्रमोहमावर्तमभ्यासाद्विनिवर्तयेत्। निद्रां च प्रतिभां चैव ज्ञानाभ्यासेन तत्त्ववित् ॥१२-२६६-७॥
bhramaṃ pramoham āvartam abhyāsād vinivartayet | nidrāṃ ca pratibhāṃ caiva jñānābhyāsena tattvavit ||12-266-7||
[भ्रमम् (bhramam) - delusion; प्रमोहम् (pramoham) - great confusion; आवर्तम् (āvartam) - cycle; अभ्यासात् (abhyāsāt) - by practice; विनिवर्तयेत् (vinivartayet) - should turn away; निद्राम् (nidrām) - sleep; च (ca) - and; प्रतिभाम् (pratibhām) - brilliance; च (ca) - and; एव (eva) - indeed; ज्ञानाभ्यासेन (jñānābhyāsena) - by practice of knowledge; तत्त्ववित् (tattvavit) - the knower of truth;]
(Delusion, great confusion, and the cycle should be turned away by practice; sleep and brilliance indeed (are turned away) by the practice of knowledge, (says) the knower of truth.)
The knower of truth should dispel delusion, great confusion, and the cycle of ignorance through practice; and through the practice of knowledge, should overcome both sleep and brilliance.
उपद्रवांस्तथा रोगान्हितजीर्णमिताशनात्। लोभं मोहं च सन्तोषाद्विषयांस्तत्त्वदर्शनात् ॥१२-२६६-८॥
upadravāṃs tathā rogān hita-jīrṇa-mita-āśanāt। lobhaṃ mohaṃ ca santoṣāt viṣayāṃs tattva-darśanāt ॥12-266-8॥
[उपद्रवान् (upadravān) - disturbances; तथा (tathā) - also; रोगान् (rogān) - diseases; हित (hita) - wholesome; जीर्ण (jīrṇa) - well-digested; मित (mita) - moderate; आशनात् (āśanāt) - from eating; लोभम् (lobham) - greed; मोहम् (moham) - delusion; च (ca) - and; सन्तोषात् (santoṣāt) - from contentment; विषयान् (viṣayān) - sense-objects; तत्त्वदर्शनात् (tattva-darśanāt) - from realization of truth;]
(Disturbances also diseases from wholesome, well-digested, moderate eating; greed, delusion and from contentment, sense-objects from realization of truth.)
Disturbances and diseases are removed by wholesome, well-digested, moderate eating; greed and delusion by contentment; and sense-objects by realization of truth.
अनुक्रोशादधर्मं च जयेद्धर्ममुपेक्षया। आयत्या च जयेदाशामर्थं सङ्गविवर्जनात् ॥१२-२६६-९॥
anukrośād adharmaṃ ca jayed dharmam upekṣayā। āyatyā ca jayed āśām arthaṃ saṅgavivarjanāt ॥12-266-9॥
[अनुक्रोशात् (anukrośāt) - from compassion; अधर्मं (adharmaṃ) - unrighteousness; च (ca) - and; जयेत् (jayet) - should conquer; धर्मम् (dharmam) - righteousness; उपेक्षया (upekṣayā) - by indifference; आयत्या (āyatyā) - by foresight; च (ca) - and; जयेत् (jayet) - should conquer; आशाम् (āśām) - desire; अर्थम् (artham) - wealth; सङ्गविवर्जनात् (saṅgavivarjanāt) - by avoidance of attachment;]
(One should conquer unrighteousness by compassion, and righteousness by indifference; one should conquer desire by foresight, and wealth by avoidance of attachment.)
One should overcome unrighteousness with compassion, and even righteousness with indifference; one should conquer desire with foresight, and wealth by avoiding attachment.
अनित्यत्वेन च स्नेहं क्षुधं योगेन पण्डितः। कारुण्येनात्मनो मानं तृष्णां च परितोषतः ॥१२-२६६-१०॥
anityatvena ca snehaṃ kṣudhaṃ yogena paṇḍitaḥ। kāruṇyenātmano mānaṃ tṛṣṇāṃ ca paritoṣataḥ ॥12-266-10॥
[अनित्यत्वेन (anityatvena) - by impermanence; च (ca) - and; स्नेहं (sneham) - affection; क्षुधं (kṣudham) - hunger; योगेन (yogena) - by union; पण्डितः (paṇḍitaḥ) - the wise; कारुण्येन (kāruṇyena) - by compassion; आत्मनः (ātmanaḥ) - of oneself; मानं (mānam) - pride; तृष्णां (tṛṣṇām) - desire; च (ca) - and; परितोषतः (paritoṣataḥ) - by contentment;]
(By impermanence and (one overcomes) affection, hunger by union, the wise (overcomes) pride of oneself by compassion, and desire by contentment.)
The wise person overcomes affection through awareness of impermanence, hunger through union (with discipline), pride of oneself through compassion, and desire through contentment.
उत्थानेन जयेत्तन्द्रीं वितर्कं निश्चयाज्जयेत्। मौनेन बहुभाष्यं च शौर्येण च भयं जयेत् ॥१२-२६६-११॥
utthānena jayet tandrīṃ vitarkaṃ niścayāj jayet | maunena bahubhāṣyaṃ ca śauryeṇa ca bhayaṃ jayet ||12-266-11||
[उत्थानेन (utthānena) - by effort; जयेत् (jayet) - one should conquer; तन्द्रीं (tandrīṃ) - laziness; वितर्कं (vitarkaṃ) - doubt; निश्चयात् (niścayāt) - by determination; जयेत् (jayet) - one should conquer; मौनेन (maunena) - by silence; बहुभाष्यम् (bahubhāṣyam) - excessive speech; च (ca) - and; शौर्येण (śauryeṇa) - by courage; च (ca) - and; भयम् (bhayam) - fear; जयेत् (jayet) - one should conquer;]
(By effort, one should conquer laziness; by determination, one should conquer doubt; by silence, excessive speech; and by courage, fear, one should conquer.)
One should overcome laziness with effort, doubt with determination, excessive speech with silence, and fear with courage.
यच्छेद्वाङ्मनसी बुद्ध्या तां यच्छेज्ज्ञानचक्षुषा। ज्ञानमात्मा महान्यच्छेत्तं यच्छेच्छान्तिरात्मनः ॥१२-२६६-१२॥
yacched vāṅ manasī buddhyā tāṃ yacchet jñānacakṣuṣā। jñānam ātmā mahān yacchet taṃ yacchet śāntir ātmanaḥ ॥12-266-12॥
[यच्छेत् (yacchet) - should restrain; (from root √yam, to restrain) वाक् (vāk) - speech; मनसी (manasī) - in the mind; बुद्ध्या (buddhyā) - by the intellect; ताम् (tām) - that (mind); यच्छेत् (yacchet) - should restrain; ज्ञानचक्षुषा (jñānacakṣuṣā) - by the eye of knowledge; ज्ञानम् (jñānam) - knowledge; आत्मा (ātmā) - self; महान् (mahān) - great; यच्छेत् (yacchet) - should restrain; तम् (tam) - that (great self); यच्छेत् (yacchet) - should restrain; शान्तिः (śāntiḥ) - tranquillity; आत्मनः (ātmanaḥ) - of the self;]
(One should restrain speech in the mind, that (mind) should be restrained by the intellect, that (intellect) should be restrained by the eye of knowledge; knowledge, the great self, should be restrained; that (great self) should be restrained by tranquillity of the self.)
Restrain speech within the mind; restrain the mind with the intellect; restrain the intellect with the eye of knowledge; restrain knowledge, the great self, and restrain that with tranquillity of the self.
तदेतदुपशान्तेन बोद्धव्यं शुचिकर्मणा। योगदोषान्समुच्छिद्य पञ्च यान्कवयो विदुः ॥१२-२६६-१३॥
tadetadupaśāntena boddhavyaṃ śucikarmaṇā। yogadoṣānsamucchidya pañca yānkavayo viduḥ ॥12-266-13॥
[तत् (tat) - that; एतत् (etat) - this; उपशान्तेन (upaśāntena) - by the tranquil one; बोद्धव्यम् (boddhavyam) - to be known; शुचिकर्मणा (śucikarmaṇā) - by one of pure deeds; योगदोषान् (yogadoṣān) - the faults of yoga; समुच्छिद्य (samucchidya) - having completely cut off; पञ्च (pañca) - five; यान् (yān) - which; कवयः (kavayaḥ) - the wise; विदुः (viduḥ) - know;]
(That this is to be known by the tranquil one, by one of pure deeds, having completely cut off the five faults of yoga, which the wise know.)
This, having cut off the five faults of yoga, is to be known by the tranquil and pure-acting person, as understood by the wise.
कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम्। परित्यज्य निषेवेत तथेमान्योगसाधनान् ॥१२-२६६-१४॥
kāmaṃ krodhaṃ ca lobhaṃ ca bhayaṃ svapnaṃ ca pañcamam। parityajya niṣeveda tathemān yogasādhanān ॥12-266-14॥
[कामम् (kāmaṃ) - desire; क्रोधम् (krodham) - anger; च (ca) - and; लोभम् (lobham) - greed; च (ca) - and; भयम् (bhayam) - fear; स्वप्नम् (svapnam) - sleep; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; परित्यज्य (parityajya) - having abandoned; निषेवेत (niṣeveda) - should practice; तथा (tathā) - thus; इमान् (imān) - these; योगसाधनान् (yogasādhanān) - means of yoga;]
(Desire, anger, and greed, and fear, and sleep as the fifth—having abandoned (these), one should thus practice these means of yoga.)
Having abandoned desire, anger, greed, fear, and sleep as the fifth, one should thus practice these means of yoga.
ध्यानमध्ययनं दानं सत्यं ह्रीरार्जवं क्षमा। शौचमाहारतः शुद्धिरिन्द्रियाणां च संयमः ॥१२-२६६-१५॥
dhyānamadhyayanaṃ dānaṃ satyaṃ hrīrārjavaṃ kṣamā। śaucamāhārataḥ śuddhirindriyāṇāṃ ca saṃyamaḥ ॥12-266-15॥
[ध्यान (dhyāna) - meditation; अध्ययनम् (adhyayanaṃ) - study; दानम् (dānaṃ) - gift; सत्यम् (satyaṃ) - truth; ह्रीः (hrīḥ) - modesty; आर्जवम् (ārjavam) - straightforwardness; क्षमा (kṣamā) - forbearance; शौचम् (śaucam) - purity; आहारतः (āhārataḥ) - from food; शुद्धिः (śuddhiḥ) - purification; इन्द्रियाणाम् (indriyāṇām) - of the senses; च (ca) - and; संयमः (saṃyamaḥ) - restraint;]
(Meditation, study, gift, truth, modesty, straightforwardness, forbearance, purity, purification from food, and restraint of the senses.)
Meditation, study, charity, truthfulness, modesty, straightforwardness, forbearance, purity, purity of food, and control of the senses.
एतैर्विवर्धते तेजः पाप्मानमपहन्ति च। सिध्यन्ति चास्य सङ्कल्पा विज्ञानं च प्रवर्तते ॥१२-२६६-१६॥
etairvivardhate tejaḥ pāpmānamapahanti ca। sidhyanti cāsya saṅkalpā vijñānaṃ ca pravartate ॥12-266-16॥
[एतैः (etaiḥ) - by these; विवर्धते (vivardhate) - increases; तेजः (tejaḥ) - splendor; पाप्मानम् (pāpmānam) - sin; अपहन्ति (apahanti) - destroys; च (ca) - and; सिध्यन्ति (sidhyanti) - are accomplished; च (ca) - and; अस्य (asya) - his; सङ्कल्पाः (saṅkalpāḥ) - intentions; विज्ञानम् (vijñānam) - knowledge; च (ca) - and; प्रवर्तते (pravartate) - arises;]
(By these, splendor increases, sin is destroyed, and his intentions are accomplished, and knowledge arises.)
By these means, his splendor increases, sin is destroyed, his intentions are fulfilled, and knowledge arises.
धूतपापः स तेजस्वी लघ्वाहारो जितेन्द्रियः। कामक्रोधौ वशे कृत्वा निनीषेद्ब्रह्मणः पदम् ॥१२-२६६-१७॥
dhūtapāpaḥ sa tejasvī laghvāhāro jitendriyaḥ। kāmakrodhau vaśe kṛtvā ninīṣed brahmaṇaḥ padam ॥12-266-17॥
[धूतपापः (dhūtapāpaḥ) - one whose sins are cleansed; सः (saḥ) - he; तेजस्वी (tejasvī) - possessing brilliance; लघ्वाहारः (laghvāhāraḥ) - of light food; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; कामक्रोधौ (kāmakrodhau) - desire and anger; वशे (vaśe) - under control; कृत्वा (kṛtvā) - having made; निनीषेत् (ninīṣet) - should desire to attain; ब्रह्मणः (brahmaṇaḥ) - of Brahman; पदम् (padam) - state;]
(One whose sins are cleansed, he, possessing brilliance, of light food, having conquered the senses, having brought desire and anger under control, should desire to attain the state of Brahman.)
He whose sins are cleansed, who is brilliant, eats lightly, has conquered his senses, and has brought desire and anger under control, should seek to attain the state of Brahman.
अमूढत्वमसङ्गित्वं कामक्रोधविवर्जनम्। अदैन्यमनुदीर्णत्वमनुद्वेगो व्यवस्थितिः ॥१२-२६६-१८॥
amūḍhatvamasaṅgitvaṃ kāmakrodhavivarjanam। adainyamanudīrṇatvamanudvegō vyavasthitiḥ ॥12-266-18॥
[अमूढत्वम् (amūḍhatvam) - state of not being deluded; असङ्गित्वं (asaṅgitvaṃ) - state of non-attachment; काम (kāma) - desire; क्रोध (krodha) - anger; विवर्जनम् (vivarjanam) - removal; अदैन्यम् (adainyam) - absence of wretchedness; अनुदीर्णत्वम् (anudīrṇatvam) - state of not being agitated; अनुद्वेगः (anudvegaḥ) - absence of disturbance; व्यवस्थितिः (vyavasthitiḥ) - steadiness;]
(State of not being deluded, state of non-attachment, removal of desire and anger, absence of wretchedness, state of not being agitated, absence of disturbance, steadiness.)
Freedom from delusion, non-attachment, absence of desire and anger, absence of wretchedness, calmness, absence of agitation, and steadiness.
एष मार्गो हि मोक्षस्य प्रसन्नो विमलः शुचिः। तथा वाक्कायमनसां नियमः कामतोऽन्यथा ॥१२-२६६-१९॥
eṣa mārgo hi mokṣasya prasanno vimalaḥ śuciḥ। tathā vākkāyamanasāṃ niyamaḥ kāmato'nyathā ॥12-266-19॥
[एष (eṣa) - this; मार्गः (mārgaḥ) - path; हि (hi) - indeed; मोक्षस्य (mokṣasya) - of liberation; प्रसन्नः (prasannaḥ) - clear; विमलः (vimalaḥ) - pure; शुचिः (śuciḥ) - clean; तथा (tathā) - thus; वाक् (vāk) - speech; काय (kāya) - body; मनसाम् (manasām) - of minds; नियमः (niyamaḥ) - restraint; कामतः (kāmataḥ) - from desire; अन्यथा (anyathā) - otherwise;]
(This path indeed of liberation is clear, pure, clean. Thus, the restraint of speech, body, and minds is otherwise than from desire.)
This is indeed the clear, pure, and clean path to liberation. Likewise, restraint of speech, body, and mind must be practiced, not motivated by desire.
