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युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
साङ्ख्ये योगे च मे तात विशेषं वक्तुमर्हसि। तव सर्वज्ञ सर्वं हि विदितं कुरुसत्तम ॥१२-२८९-१॥
O best of the Kurus, you are omniscient; all is indeed known to you. O dear one, you are worthy to speak of the distinction between Sāṅkhya and Yoga to me.
भीष्म उवाच॥
Bhīṣma said.
साङ्ख्याः साङ्ख्यं प्रशंसन्ति योगा योगं द्विजातयः। वदन्ति कारणैः श्रैष्ठ्यं स्वपक्षोद्भावनाय वै ॥१२-२८९-२॥
Followers of Sāṅkhya praise Sāṅkhya, followers of Yoga praise Yoga; the twice-born declare the superiority (of their own doctrine) with reasons, indeed for the sake of promoting their own side.
अनीश्वरः कथं मुच्येदित्येवं शत्रुकर्शन। वदन्ति कारणैः श्रैष्ठ्यं योगाः सम्यङ्मनीषिणः ॥१२-२८९-३॥
O destroyer of enemies, the yogins who are truly wise declare, with reasons, that one who lacks mastery cannot be liberated; thus is superiority explained.
वदन्ति कारणं चेदं साङ्ख्याः सम्यग्द्विजातयः। विज्ञायेह गतीः सर्वा विरक्तो विषयेषु यः ॥१२-२८९-४॥
The Sāṅkhyas, the twice-born, properly speak of this cause; here, having known all the paths, he who is dispassionate towards objects.
ऊर्ध्वं स देहात्सुव्यक्तं विमुच्येदिति नान्यथा। एतदाहुर्महाप्राज्ञाः साङ्ख्यं वै मोक्षदर्शनम् ॥१२-२८९-५॥
The great wise ones say that Sāṅkhya is indeed the doctrine of liberation, for only thus, when one is clearly released upwards from the body, and not otherwise.
स्वपक्षे कारणं ग्राह्यं समर्थं वचनं हितम्। शिष्टानां हि मतं ग्राह्यं त्वद्विधैः शिष्टसंमतैः ॥१२-२८९-६॥
On one's own side, one should accept a reasoned, capable, and beneficial statement. But for people like you, only the opinion approved by the learned is to be accepted.
प्रत्यक्षहेतवो योगाः साङ्ख्याः शास्त्रविनिश्चयाः। उभे चैते मते तत्त्वे मम तात युधिष्ठिर ॥१२-२८९-७॥
O Yudhiṣṭhira, both yoga and sāṅkhya, based on direct perception, reasoning, and scriptural conclusions, are, in my opinion, true in essence.
उभे चैते मते ज्ञाने नृपते शिष्टसंमते। अनुष्ठिते यथाशास्त्रं नयेतां परमां गतिम् ॥१२-२८९-८॥
O king, both these views in knowledge, when approved by the wise and practiced according to the śāstra, may lead to the highest state.
तुल्यं शौचं तयोर्युक्तं दया भूतेषु चानघ। व्रतानां धारणं तुल्यं दर्शनं न समं तयोः ॥१२-२८९-९॥
O sinless one, both possess equal purity and compassion towards beings; the observance of vows is the same, but their perspectives are not identical.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
यदि तुल्यं व्रतं शौचं दया चात्र पितामह। तुल्यं न दर्शनं कस्मात्तन्मे ब्रूहि पितामह ॥१२-२८९-१०॥
O grandsire, if vow, purity, and compassion are equal here, why is the vision not equal? Please tell me that, O grandsire.
भीष्म उवाच॥
Bhīṣma said.
रागं मोहं तथा स्नेहं कामं क्रोधं च केवलम्। योगाच्छित्त्वादितो दोषान्पञ्चैतान्प्राप्नुवन्ति तत् ॥१२-२८९-११॥
By yoga, having cut off attachment, delusion, affection, desire, and anger, therefore, one does not attain these five faults.
यथा चानिमिषाः स्थूला जालं छित्त्वा पुनर्जलम्। प्राप्नुवन्ति तथा योगास्तत्पदं वीतकल्मषाः ॥१२-२८९-१२॥
Just as large fish, after breaking through the net, return again to the water, so too do yogis, freed from sin, reach that supreme state.
तथैव वागुरां छित्त्वा बलवन्तो यथा मृगाः। प्राप्नुयुर्विमलं मार्गं विमुक्ताः सर्वबन्धनैः ॥१२-२८९-१३॥
In the same way, just as strong deer break free from a snare and reach a pure path, so too, those who are freed from all bonds attain the pure path.
लोभजानि तथा राजन्बन्धनानि बलान्विताः। छित्त्वा योगाः परं मार्गं गच्छन्ति विमलाः शिवम् ॥१२-२८९-१४॥
O king, the pure yogins, having cut off the strong bonds born of greed, proceed on the supreme path to the auspicious state.
अबलाश्च मृगा राजन्वागुरासु तथापरे। विनश्यन्ति न संदेहस्तद्वद्योगबलादृते ॥१२-२८९-१५॥
O king, weak creatures and deer, as well as others, perish in snares; there is no doubt about this, for it is due to the absence of the power of effort.
बलहीनाश्च कौन्तेय यथा जालगता झषाः। अन्तं गच्छन्ति राजेन्द्र तथा योगाः सुदुर्बलाः ॥१२-२८९-१६॥
O son of Kunti, just as weak fishes caught in a net perish, O king, so too do very weak yogic practices come to an end.
यथा च शकुनाः सूक्ष्माः प्राप्य जालमरिंदम। तत्र सक्ता विपद्यन्ते मुच्यन्ते च बलान्विताः ॥१२-२८९-१७॥
Just as small birds, O subduer of enemies, upon reaching a net, there, those who are caught perish, and those endowed with strength are released.
कर्मजैर्बन्धनैर्बद्धास्तद्वद्योगाः परन्तप। अबला वै विनश्यन्ति मुच्यन्ते च बलान्विताः ॥१२-२८९-१८॥
O Parantapa, those bound by the bonds arising from actions and separated from that (liberation), the weak indeed perish, while those endowed with strength are released.
अल्पकश्च यथा राजन्वह्निः शाम्यति दुर्बलः। आक्रान्त इन्धनैः स्थूलैस्तद्वद्योगोऽबलः प्रभो ॥१२-२८९-१९॥
O king, just as a small and weak fire is extinguished when overwhelmed by large pieces of fuel, so too, O lord, weak effort is overpowered.
स एव च यदा राजन्वह्निर्जातबलः पुनः। समीरणयुतः कृत्स्नां दहेत्क्षिप्रं महीमपि ॥१२-२८९-२०॥
O king, when that fire, having regained its strength and joined with the wind, it could quickly burn even the entire earth.
तद्वज्जातबलो योगी दीप्ततेजा महाबलः। अन्तकाल इवादित्यः कृत्स्नं संशोषयेज्जगत् ॥१२-२८९-२१॥
In the same way, the yogi, endowed with newly arisen strength, blazing energy, and great might, could, like the sun at the end of time, dry up the entire world.
दुर्बलश्च यथा राजन्स्रोतसा ह्रियते नरः। बलहीनस्तथा योगो विषयैर्ह्रियतेऽवशः ॥१२-२८९-२२॥
O king, just as a weak man is swept away by a current, so too is yoga, when lacking strength, helplessly swept away by sense-objects.
तदेव च यथा स्रोतो विष्टम्भयति वारणः। तद्वद्योगबलं लब्ध्वा व्यूहते विषयान्बहून् ॥१२-२८९-२३॥
Just as an elephant blocks the current of water, so too, having gained the power of yoga, one restrains the many sense-objects.
विशन्ति चावशाः पार्थ योगा योगबलान्विताः। प्रजापतीनृषीन्देवान्महाभूतानि चेश्वराः ॥१२-२८९-२४॥
O Pārtha, powerless beings endowed with yogic strength, as well as yogic powers, progenitors, sages, gods, great elements, and lords, all enter (here).
न यमो नान्तकः क्रुद्धो न मृत्युर्भीमविक्रमः। ईशते नृपते सर्वे योगस्यामिततेजसः ॥१२-२८९-२५॥
O king, neither Yama, nor the angry Antaka, nor Death of terrible prowess, rules over all those of Yoga of immeasurable brilliance.
आत्मनां च सहस्राणि बहूनि भरतर्षभ। योगः कुर्याद्बलं प्राप्य तैश्च सर्वैर्महीं चरेत् ॥१२-२८९-२६॥
O best of the Bharatas, having attained the strength of yoga with many thousands of selves, one should roam the earth with all of them.
प्राप्नुयाद्विषयांश्चैव पुनश्चोग्रं तपश्चरेत्। सङ्क्षिपेच्च पुनः पार्थ सूर्यस्तेजोगुणानिव ॥१२-२८९-२७॥
One should attain the objects, and again practice intense austerity; and again, O Pārtha, one should contract (withdraw), just as the Sun contracts his qualities of splendor.
बलस्थस्य हि योगस्य बन्धनेशस्य पार्थिव। विमोक्षप्रभविष्णुत्वमुपपन्नमसंशयम् ॥१२-२८९-२८॥
O king, for one who is firmly established in the strength of yoga and is the master of bondage, the state of being the cause of liberation is certainly attained, without any doubt.
बलानि योगे प्रोक्तानि मयैतानि विशां पते। निदर्शनार्थं सूक्ष्माणि वक्ष्यामि च पुनस्तव ॥१२-२८९-२९॥
O lord of men, I have declared these strengths in the context; for your understanding, I will again explain the subtle ones to you as illustration.
आत्मनश्च समाधाने धारणां प्रति चाभिभो। निदर्शनानि सूक्ष्माणि शृणु मे भरतर्षभ ॥१२-२८९-३०॥
O best of the Bharatas, O mighty one, hear from me the subtle examples regarding the holding (of the mind) in concentration and of the self.
अप्रमत्तो यथा धन्वी लक्ष्यं हन्ति समाहितः। युक्तः सम्यक्तथा योगी मोक्षं प्राप्नोत्यसंशयम् ॥१२-२८९-३१॥
Just as a focused and careful archer hits the target, so too does a yogi who is properly engaged attain liberation without any doubt.
स्नेहपूर्णे यथा पात्रे मन आधाय निश्चलम्। पुरुषो यत्त आरोहेत्सोपानं युक्तमानसः ॥१२-२८९-३२॥
Just as one carefully places their mind steadily in a vessel full of affection, so too should a person, with focused mind, ascend the staircase attentively.
युक्त्वा तथायमात्मानं योगः पार्थिव निश्चलम्। करोत्यमलमात्मानं भास्करोपमदर्शनम् ॥१२-२८९-३३॥
O king, when one unites the self in this way, yoga makes the self steady and pure, giving it a radiance like the sun.
यथा च नावं कौन्तेय कर्णधारः समाहितः। महार्णवगतां शीघ्रं नयेत्पार्थिव पत्तनम् ॥१२-२८९-३४॥
O son of Kunti, just as a concentrated helmsman would quickly lead a boat that has entered the great ocean to the port, O king.
तद्वदात्मसमाधानं युक्त्वा योगेन तत्त्ववित्। दुर्गमं स्थानमाप्नोति हित्वा देहमिमं नृप ॥१२-२८९-३५॥
O king, in that manner, the knower of truth, having united self-concentration by yoga, attains the difficult-to-reach state after abandoning this body.
सारथिश्च यथा युक्त्वा सदश्वान्सुसमाहितः। देशमिष्टं नयत्याशु धन्विनं पुरुषर्षभ ॥१२-२८९-३६॥
O best of men, just as a charioteer, after yoking fine horses and being attentive, swiftly takes the archer to the desired destination, so too...
तथैव नृपते योगी धारणासु समाहितः। प्राप्नोत्याशु परं स्थानं लक्षं मुक्त इवाशुगः ॥१२-२८९-३७॥
In the same way, O king, the yogi who is absorbed in concentration quickly attains the supreme state, the ultimate goal, like a liberated soul, swiftly.
आवेश्यात्मनि चात्मानं योगी तिष्ठति योऽचलः। पापं हन्तेव मीनानां पदमाप्नोति सोऽजरम् ॥१२-२८९-३८॥
The yogin who, having established his self in the Self, remains steady, destroys sin as one would destroy fishes; he attains the undecaying, imperishable state.
नाभ्यां कण्ठे च शीर्षे च हृदि वक्षसि पार्श्वयोः। दर्शने स्पर्शने चापि घ्राणे चामितविक्रम ॥१२-२८९-३९॥
O one of immeasurable prowess, (the vital airs are) in the navel, throat, head, heart, chest, sides, in seeing, touching, and also in smelling.
स्थानेष्वेतेषु यो योगी महाव्रतसमाहितः। आत्मना सूक्ष्ममात्मानं युङ्क्ते सम्यग्विशां पते ॥१२-२८९-४०॥
O lord of men, in these places, the yogi who is absorbed in great vows properly unites the subtle self by the self.
स शीघ्रममलप्रज्ञः कर्म दग्ध्वा शुभाशुभम्। उत्तमं योगमास्थाय यदीच्छति विमुच्यते ॥१२-२८९-४१॥
He who, with pure intellect, quickly burns up good and bad actions and resorts to the highest yoga, attains liberation as he desires.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
आहारान्कीदृशान्कृत्वा कानि जित्वा च भारत। योगी बलमवाप्नोति तद्भवान्वक्तुमर्हति ॥१२-२८९-४२॥
O Bhārata, please tell me: by adopting what kinds of foods and conquering which things does the yogin attain strength?
भीष्म उवाच॥
Bhīṣma said.
कणानां भक्षणे युक्तः पिण्याकस्य च भक्षणे। स्नेहानां वर्जने युक्तो योगी बलमवाप्नुयात् ॥१२-२८९-४३॥
A yogi who eats grains and oil-cake and avoids oils may gain strength.
भुञ्जानो यावकं रूक्षं दीर्घकालमरिंदम। एकारामो विशुद्धात्मा योगी बलमवाप्नुयात् ॥१२-२८९-४४॥
O subduer of enemies, a yogi who is solitary and pure-minded, eating dry barley for a long time, may acquire strength.
पक्षान्मासानृतूंश्चित्रान्सञ्चरंश्च गुहास्तथा। अपः पीत्वा पयोमिश्रा योगी बलमवाप्नुयात् ॥१२-२८९-४५॥
By moving through fortnights, months, and various seasons, and also through caves, and by drinking water mixed with milk, the yogi may gain strength.
अखण्डमपि वा मासं सततं मनुजेश्वर। उपोष्य सम्यक्षुद्धात्मा योगी बलमवाप्नुयात् ॥१२-२८९-४६॥
O lord of men, if a yogi with a pure mind fasts continuously for an entire month, he may gain strength.
कामं जित्वा तथा क्रोधं शीतोष्णे वर्षमेव च। भयं निद्रां तथा श्वासं पौरुषं विषयांस्तथा ॥१२-२८९-४७॥
Having conquered desire and anger, as well as cold, heat, and rain; and having overcome fear, sleep, breath, manliness, and sense-objects likewise.
अरतिं दुर्जयां चैव घोरां तृष्णां च पार्थिव। स्पर्शान्सर्वांस्तथा तन्द्रीं दुर्जयां नृपसत्तम ॥१२-२८९-४८॥
O king, discontent, the terrible and unconquerable craving, all sense-contacts, and laziness—these, O best of kings, are difficult to conquer.
दीपयन्ति महात्मानः सूक्ष्ममात्मानमात्मना। वीतरागा महाप्राज्ञा ध्यानाध्ययनसम्पदा ॥१२-२८९-४९॥
Great souls, free from passion and endowed with great wisdom, illuminate the subtle self by their own self, through the wealth of meditation and study.
दुर्गस्त्वेष मतः पन्था ब्राह्मणानां विपश्चिताम्। न कश्चिद्व्रजति ह्यस्मिन्क्षेमेण भरतर्षभ ॥१२-२८९-५०॥
O best of the Bharatas, this path is indeed considered difficult for Brāhmaṇas, for the wise; no one traverses it safely.
यथा कश्चिद्वनं घोरं बहुसर्पसरीसृपम्। श्वभ्रवत्तोयहीनं च दुर्गमं बहुकण्टकम् ॥१२-२८९-५१॥
Just as someone might encounter a dreadful forest teeming with snakes and reptiles, full of chasms, devoid of water, hard to cross, and filled with many thorns.
अभक्तमटवीप्रायं दावदग्धमहीरुहम्। पन्थानं तस्कराकीर्णं क्षेमेणाभिपतेद्युवा ॥१२-२८९-५२॥
A young man should proceed safely on a path that is like an uninhabited forest, with trees scorched by wildfire and infested with thieves.
योगमार्गं तथासाद्य यः कश्चिद्भजते द्विजः। क्षेमेणोपरमेन्मार्गाद्बहुदोषो हि स स्मृतः ॥१२-२८९-५३॥
Whoever among the twice-born attains the path of yoga and practices it, should safely desist from the path that is full of many faults; such a person is indeed considered wise.
सुस्थेयं क्षुरधारासु निशितासु महीपते। धारणासु तु योगस्य दुःस्थेयमकृतात्मभिः ॥१२-२८९-५४॥
O king, it is easy to stand even on sharp razor-edges; but for those whose self is undisciplined, it is difficult to remain steady in the concentrations of yoga.
विपन्ना धारणास्तात नयन्ति नशुभां गतिम्। नेतृहीना यथा नावः पुरुषानर्णवे नृप ॥१२-२८९-५५॥
O dear, when the sustaining principles are destroyed, they do not lead to a good path; just as a boat without a leader cannot carry men across the ocean, O king.
यस्तु तिष्ठति कौन्तेय धारणासु यथाविधि। मरणं जन्म दुःखं च सुखं च स विमुञ्चति ॥१२-२८९-५६॥
O son of Kunti, whoever abides in the practices of concentration as prescribed, he is freed from death, birth, suffering, and happiness.
नानाशास्त्रेषु निष्पन्नं योगेष्विदमुदाहृतम्। परं योगं तु यत्कृत्स्नं निश्चितं तद्द्विजातिषु ॥१२-२८९-५७॥
This teaching, ascertained in various treatises, is stated in the yogas; but that supreme yoga which is complete and determined is (found) among the twice-born.
परं हि तद्ब्रह्म महन्महात्म; न्ब्रह्माणमीशं वरदं च विष्णुम्। भवं च धर्मं च षडाननं च; षड्ब्रह्मपुत्रांश्च महानुभावान् ॥१२-२८९-५८॥
Indeed, that is the supreme Brahman, the great and great-souled ones: Brahmā, the lord, the bestower of boons, Viṣṇu, Bhava (Śiva), Dharma, the six-faced one (Kārttikeya), and the six great sons of Brahmā.
तमश्च कष्टं सुमहद्रजश्च; सत्त्वं च शुद्धं प्रकृतिं परां च। सिद्धिं च देवीं वरुणस्य पत्नीं; तेजश्च कृत्स्नं सुमहच्च धैर्यम् ॥१२-२८९-५९॥
Darkness, pain, immense impurity, purity, supreme nature, perfection, the goddess, wife of Varuṇa, splendor, entirety, immense fortitude.
ताराधिपं वै विमलं सतारं; विश्वांश्च देवानुरगान्पितॄंश्च। शैलांश्च कृत्स्नानुदधींश्च घोरा; न्नदीश्च सर्वाः सवनान्घनांश्च ॥१२-२८९-६०॥
Indeed, the pure lord of the stars, along with the stars; all the gods, serpents, and ancestors; the mountains, all the oceans, the terrible ones; and all the rivers, those possessing soma, and the clouds.
नागान्नगान्यक्षगणान्दिशश्च; गन्धर्वसङ्घान्पुरुषान्स्त्रियश्च। परस्परं प्राप्य महान्महात्मा; विशेत योगी नचिराद्विमुक्तः ॥१२-२८९-६१॥
The great yogi, having encountered serpents, mountains, yakṣas, directions, gandharvas, men, and women, should enter among them; soon, being liberated, he is not delayed.
कथा च येयं नृपते प्रसक्ता; देवे महावीर्यमतौ शुभेयम्। योगान्स सर्वानभिभूय मर्त्या; न्नारायणात्मा कुरुते महात्मा ॥१२-२८९-६२॥
O king, this story, which is auspicious and concerns the god of great heroic resolve, is told. The great soul, having the self of Nārāyaṇa, overcomes all yogas and mortals.
