12.289
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.
साङ्ख्ये योगे च मे तात विशेषं वक्तुमर्हसि। तव सर्वज्ञ सर्वं हि विदितं कुरुसत्तम ॥१२-२८९-१॥
sāṅkhye yoge ca me tāta viśeṣaṃ vaktum arhasi। tava sarvajña sarvaṃ hi viditaṃ kurusattama ॥12-289-1॥
[साङ्ख्ये (sāṅkhye) - in Sāṅkhya; (the philosophical system of enumeration;) योगे (yoge) - in Yoga; (the discipline of union;) च (ca) - and; मे (me) - to me; तात (tāta) - O dear one; विशेषं (viśeṣaṃ) - distinction; (speciality;) वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you are worthy; तव (tava) - your; सर्वज्ञ (sarvajña) - omniscient; (all-knowing;) सर्वं (sarvaṃ) - all; हि (hi) - indeed; विदितं (viditaṃ) - known; कुरुसत्तम (kurusattama) - O best of the Kurus;]
(In Sāṅkhya, in Yoga, and to me, O dear one, the distinction you are worthy to speak; your omniscient all indeed known, O best of the Kurus.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
साङ्ख्याः साङ्ख्यं प्रशंसन्ति योगा योगं द्विजातयः। वदन्ति कारणैः श्रैष्ठ्यं स्वपक्षोद्भावनाय वै ॥१२-२८९-२॥
sāṅkhyāḥ sāṅkhyaṃ praśaṃsanti yogā yogaṃ dvijātayaḥ। vadanti kāraṇaiḥ śraiṣṭhyaṃ svapakṣodbhāvanāya vai॥12-289-2॥
[साङ्ख्याः (sāṅkhyāḥ) - followers of Sāṅkhya; साङ्ख्यं (sāṅkhyaṃ) - Sāṅkhya doctrine; प्रशंसन्ति (praśaṃsanti) - praise; योगाः (yogāḥ) - followers of Yoga; योगं (yogaṃ) - Yoga doctrine; द्विजातयः (dvijātayaḥ) - twice-born; वदन्ति (vadanti) - say; कारणैः (kāraṇaiḥ) - with reasons; श्रैष्ठ्यं (śraiṣṭhyaṃ) - superiority; स्वपक्षोद्भावनाय (svapakṣodbhāvanāya) - for promoting their own side; वै (vai) - indeed;]
(Followers of Sāṅkhya praise Sāṅkhya, followers of Yoga (praise) Yoga, the twice-born say superiority with reasons, indeed for promoting their own side.)
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॥
anīśvaraḥ kathaṁ mucyedityevaṁ śatrukarśana। vadanti kāraṇaiḥ śraiṣṭhyaṁ yogāḥ samyaṅmanīṣiṇaḥ ॥12-289-3॥
[अनीश्वरः (anīśvaraḥ) - one without mastery; कथं (kathaṁ) - how; मुच्येत (mucyeta) - could be liberated; इति (iti) - thus; एवम् (evam) - in this way; शत्रुकर्शन (śatrukarśana) - O destroyer of enemies; वदन्ति (vadanti) - they say; कारणैः (kāraṇaiḥ) - by reasons; श्रैष्ठ्यं (śraiṣṭhyaṁ) - superiority; योगाः (yogāḥ) - the yogins; सम्यक् (samyak) - properly; मनीषिणः (manīṣiṇaḥ) - the wise;]
(One without mastery, how could be liberated?—thus, O destroyer of enemies, the yogins, properly wise, say superiority by reasons.)
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॥
vadanti kāraṇaṃ cedaṃ sāṅkhyāḥ samyagdvijātayaḥ। vijñāyeha gatīḥ sarvā virakto viṣayeṣu yaḥ॥12-289-4॥
[वदन्ति (vadanti) - they speak; कारणम् (kāraṇam) - cause; च (ca) - and; इदम् (idam) - this; साङ्ख्याः (sāṅkhyāḥ) - Sāṅkhyas; सम्यक् (samyak) - properly; द्विजातयः (dvijātayaḥ) - twice-born ones; विज्ञाय (vijñāya) - having known; इह (iha) - here; गतीः (gatīḥ) - paths; सर्वाः (sarvāḥ) - all; विरक्तः (viraktaḥ) - dispassionate; विषयेṣu (viṣayeṣu) - in objects; यः (yaḥ) - who;]
(They speak of this cause, the Sāṅkhyas, the twice-born ones, properly; having known here all the paths, who is dispassionate in objects.)
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॥
ūrdhvaṃ sa dehātsuvyaktaṃ vimucyediti nānyathā। etadāhurmahāprājñāḥ sāṅkhyaṃ vai mokṣadarśanam ॥12-289-5॥
[ऊर्ध्वम् (ūrdhvam) - upwards; सः (saḥ) - he; देहात् (dehāt) - from the body; सुव्यक्तम् (suvyaktam) - clearly; विमुच्येत् (vimucyet) - should be released; इति (iti) - thus; न (na) - not; अन्यथा (anyathā) - otherwise; एतत् (etat) - this; आहुः (āhuḥ) - say; महाप्राज्ञाः (mahāprājñāḥ) - great wise ones; साङ्ख्यम् (sāṅkhyam) - Sāṅkhya (philosophy); वै (vai) - indeed; मोक्षदर्शनम् (mokṣadarśanam) - the doctrine of liberation;]
(Upwards he from the body clearly should be released thus not otherwise; this say great wise ones Sāṅkhya indeed the doctrine of liberation.)
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॥
svapakṣe kāraṇaṃ grāhyaṃ samarthaṃ vacanaṃ hitam। śiṣṭānāṃ hi mataṃ grāhyaṃ tvadvidhaiḥ śiṣṭasaṃmataiḥ ॥12-289-6॥
[स्वपक्षे (svapakṣe) - in one's own side; कारणं (kāraṇam) - reason; ग्राह्यं (grāhyam) - to be accepted; समर्थं (samartham) - capable; वचनं (vacanam) - statement; हितम् (hitam) - beneficial; शिष्टानां (śiṣṭānām) - of the learned; हि (hi) - indeed; मतं (matam) - opinion; ग्राह्यं (grāhyam) - to be accepted; त्वद्विधैः (tvadvidhaiḥ) - by those like you; शिष्टसंमतैः (śiṣṭasaṃmataiḥ) - approved by the learned;]
(In one's own side, a reason to be accepted, a capable and beneficial statement. Indeed, the opinion of the learned is to be accepted by those like you, approved by the learned.)
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॥
pratyakṣahetavo yogāḥ sāṅkhyāḥ śāstraviniścayāḥ। ubhe caite mate tattve mama tāta yudhiṣṭhira ॥12-289-7॥
[प्रत्यक्ष (pratyakṣa) - direct perception; हेतवः (hetavaḥ) - causes; योगाः (yogāḥ) - yogas (disciplines); साङ्ख्याः (sāṅkhyāḥ) - sāṅkhyas (enumerative philosophies); शास्त्रविनिश्चयाः (śāstraviniścayāḥ) - scriptural determinations; उभे (ubhe) - both; च (ca) - and; एते (ete) - these; मते (mate) - in opinion; तत्त्वे (tattve) - in truth; मम (mama) - my; तात (tāta) - O dear one; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Direct perception, causes, yogas, sāṅkhyas, scriptural determinations—both these, in opinion, in truth, my, O dear one, Yudhiṣṭhira.)
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॥
ubhe caite mate jñāne nṛpate śiṣṭasaṃmate। anuṣṭhite yathāśāstraṃ nayetāṃ paramāṃ gatim ॥12-289-8॥
[उभे (ubhe) - both; च (ca) - and; एते (ete) - these; मते (mate) - opinions; ज्ञाने (jñāne) - in knowledge; नृपते (nṛpate) - O king; शिष्टसंमते (śiṣṭasaṃmate) - approved by the wise; अनुष्ठिते (anuṣṭhite) - when practiced; यथा (yathā) - according to; शास्त्रं (śāstraṃ) - the śāstra; नयेताम् (nayetām) - may lead; परमां (paramāṃ) - supreme; गतिम् (gatim) - state;]
(Both these opinions in knowledge, O king, approved by the wise, when practiced according to the śāstra, may lead to the supreme state.)
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॥
tulyaṃ śaucaṃ tayoryuktaṃ dayā bhūteṣu cānagha। vratānāṃ dhāraṇaṃ tulyaṃ darśanaṃ na samaṃ tayoḥ ॥12-289-9॥
[तुल्यं (tulyaṃ) - equal; same; alike; शौचं (śaucaṃ) - purity; cleanliness; तयोः (tayor) - of those two; of both; युक्तं (yuktaṃ) - joined; endowed; possessed; दया (dayā) - compassion; mercy; भूतेषु (bhūteṣu) - in beings; among creatures; च (ca) - and; अनघ (anagha) - O sinless one; व्रतानां (vratānāṃ) - of vows; of observances; धारणं (dhāraṇaṃ) - holding; upholding; observance; तुल्यं (tulyaṃ) - equal; same; alike; दर्शनं (darśanaṃ) - view; sight; seeing; न (na) - not; समं (samaṃ) - equal; same; तयोः (tayoḥ) - of those two; of both;]
(Equal purity is joined to both, compassion among beings, O sinless one; the observance of vows is equal, but the view is not the same of those two.)
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 uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
यदि तुल्यं व्रतं शौचं दया चात्र पितामह। तुल्यं न दर्शनं कस्मात्तन्मे ब्रूहि पितामह ॥१२-२८९-१०॥
yadi tulyaṃ vrataṃ śaucaṃ dayā cātra pitāmaha। tulyaṃ na darśanaṃ kasmāttanme brūhi pitāmaha ॥12-289-10॥
[यदि (yadi) - if; तुल्यं (tulyaṃ) - equal; व्रतं (vrataṃ) - vow; शौचं (śaucaṃ) - purity; दया (dayā) - compassion; च (ca) - and; अत्र (atra) - here; पितामह (pitāmaha) - O grandsire; तुल्यं (tulyaṃ) - equal; न (na) - not; दर्शनं (darśanaṃ) - sight; कस्मात् (kasmāt) - why; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(If vow, purity, and compassion are equal here, O grandsire, why is the sight not equal? That, tell me, O grandsire.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
रागं मोहं तथा स्नेहं कामं क्रोधं च केवलम्। योगाच्छित्त्वादितो दोषान्पञ्चैतान्प्राप्नुवन्ति तत् ॥१२-२८९-११॥
rāgaṃ mohaṃ tathā snehaṃ kāmaṃ krodhaṃ ca kevalam। yogācchittvādito doṣān pañcaitān prāpnuvanti tat ॥12-289-11॥
[रागं (rāgam) - attachment; मोहं (moham) - delusion; तथा (tathā) - and; स्नेहं (sneham) - affection; कामं (kāmam) - desire; क्रोधं (krodham) - anger; च (ca) - and; केवलम् (kevalam) - only; योगात् (yogāt) - from yoga; छित्त्वा (chittvā) - having cut off; अतः (ataḥ) - therefore; दोषान् (doṣān) - faults; पञ्च (pañca) - five; एतान् (etān) - these; प्राप्नुवन्ति (prāpnuvanti) - attain; तत् (tat) - that;]
(Attachment, delusion, and affection, desire, anger, and only; from yoga, having cut off, therefore, faults, five, these, attain, that.)
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॥
yathā cānimiṣāḥ sthūlā jālaṃ chittvā punarjalam। prāpnuvanti tathā yogāstatpadaṃ vītakalmaṣāḥ ॥12-289-12॥
[यथा (yathā) - just as; च (ca) - and; अनिमिषाः (animiṣāḥ) - unblinking ones (fish); स्थूला (sthūlā) - large; जालं (jālam) - net; छित्त्वा (chittvā) - having cut; पुनः (punar) - again; जलम् (jalam) - water; प्राप्नुवन्ति (prāpnuvanti) - attain; तथा (tathā) - so; योगाः (yogāḥ) - yogis; तत्पदं (tatpadam) - that state; वीतकल्मषाः (vītakalmaṣāḥ) - free from sin;]
(Just as the large unblinking ones (fish), having cut the net, again attain the water, so the yogis, free from sin, attain that state.)
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॥
tathaiva vāgurāṃ chittvā balavanto yathā mṛgāḥ। prāpnuyur vimalaṃ mārgaṃ vimuktāḥ sarvabandhanaiḥ ॥12-289-13॥
[तथैव (tathaiva) - in the same way; वागुराम् (vāgurām) - snare; छित्त्वा (chittvā) - having cut; बलवन्तः (balavantaḥ) - the strong ones; यथा (yathā) - just as; मृगाः (mṛgāḥ) - deer; प्राप्नुयुः (prāpnuyuḥ) - may attain; विमलम् (vimalaṃ) - pure; मार्गम् (mārgam) - path; विमुक्ताः (vimuktāḥ) - having been freed; सर्वबन्धनैः (sarvabandhanaiḥ) - from all bonds;]
(In the same way, having cut the snare, the strong ones, just as deer, may attain the pure path, having been freed from all bonds.)
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॥
lobhajāni tathā rājanbandhanāni balānvitāḥ। chittvā yogāḥ paraṃ mārgaṃ gacchanti vimalāḥ śivam ॥12-289-14॥
[लोभजानि (lobhajāni) - born of greed; तथा (tathā) - thus; राजन् (rājan) - O king; बन्धनानि (bandhanāni) - bonds; बलान्विताः (balānvitāḥ) - endowed with strength; छित्त्वा (chittvā) - having cut off; योगाः (yogāḥ) - yogins; परम् (param) - supreme; मार्गम् (mārgam) - path; गच्छन्ति (gacchanti) - go; विमलाः (vimalāḥ) - pure ones; शिवम् (śivam) - auspicious state;]
(Bonds born of greed, thus, O king, endowed with strength—having cut off, yogins go to the supreme path, the pure ones, to the auspicious state.)
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॥
abalāś ca mṛgā rājan vāgurāsu tathāpare। vinaśyanti na saṃdehas tad vyadyoga-balād ṛte ॥12-289-15॥
[अबलाः (abalāḥ) - weak ones; च (ca) - and; मृगाः (mṛgāḥ) - deer; राजन् (rājan) - O king; वागुरासु (vāgurāsu) - in snares; तथा (tathā) - likewise; अपरे (apare) - others; विनश्यन्ति (vinaśyanti) - perish; न (na) - not; संदेहः (saṃdehaḥ) - doubt; तत् (tat) - that; व्यद्योगबलात् (vyadyoga-balāt) - by the power of effort; ऋते (ṛte) - without;]
(Weak ones and deer, O king, in snares, likewise others, perish; not (is there) doubt; that (is) without the power of effort.)
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॥
balahīnāś ca kaunteya yathā jālagatā jhaṣāḥ। antaṃ gacchanti rājendra tathā yogāḥ sudurbalāḥ॥12-289-16॥
[बलहीनाः (balahīnāḥ) - weak ones; च (ca) - and; कौन्तेय (kaunteya) - O son of Kunti; यथा (yathā) - just as; जालगताः (jālagatāḥ) - caught in a net; झषाः (jhaṣāḥ) - fishes; अन्तम् (antam) - end; गच्छन्ति (gacchanti) - go; राजेन्द्र (rājendra) - O king; तथा (tathā) - so; योगाः (yogāḥ) - yogas; सुदुर्बलाः (sudurbalāḥ) - very weak;]
(Weak ones and, O son of Kunti, just as fishes caught in a net go to the end, O king, so very weak yogas (practices) (also) go to the end.)
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॥
yathā ca śakunāḥ sūkṣmāḥ prāpya jālam ariṃdama। tatra saktā vipadyante mucyante ca balānvitāḥ ॥12-289-17॥
[यथा (yathā) - just as; च (ca) - and; शकुनाः (śakunāḥ) - birds; सूक्ष्माः (sūkṣmāḥ) - small; subtle; प्राप्य (prāpya) - having reached; जालम् (jālam) - net; अरिंदम (ariṃdama) - O subduer of enemies; तत्र (tatra) - there; सक्ता (saktā) - attached; caught; विपद्यन्ते (vipadyante) - perish; मुच्यन्ते (mucyante) - are released; च (ca) - and; बलान्विताः (balānvitāḥ) - those endowed with strength;]
(Just as, and, birds, small, having reached, the net, O subduer of enemies, there, attached, perish, are released, and, those endowed with strength.)
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॥
karmajairbhandanairbaddhāstadvyayogāḥ parantapa| abalā vai vinaśyanti mucyante ca balānvitāḥ ॥12-289-18॥
[कर्मजैः (karmajaiḥ) - by those born of action; बन्धनैः (bandhanaiḥ) - by bonds; बद्धाः (baddhāḥ) - bound; तद्वद्योगाः (tadvyayogāḥ) - those separated from that; परन्तप (parantapa) - O scorcher of foes; अबलाः (abalāḥ) - the weak; वै (vai) - indeed; विनश्यन्ति (vinaśyanti) - perish; मुच्यन्ते (mucyante) - are released; च (ca) - and; बलान्विताः (balānvitāḥ) - those endowed with strength;]
(Bound by bonds born of action, those separated from that, O scorcher of foes, the weak indeed perish, and those endowed with strength are released.)
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॥
alpakaś ca yathā rājan vahniḥ śāmyati durbalaḥ। ākrānta indhanaiḥ sthūlais tadvat yogaḥ abalaḥ prabho ॥12-289-19॥
[अल्पकः (alpakaḥ) - small; weak; limited; च (ca) - and; यथा (yathā) - just as; like; राजन् (rājan) - O king; वह्निः (vahniḥ) - fire; शाम्यति (śāmyati) - is extinguished; goes out; दुर्बलः (durbalaḥ) - weak; feeble; आक्रान्तः (ākrāntaḥ) - overwhelmed; oppressed; इन्धनैः (indhanaiḥ) - by fuels; by firewood; स्थूलैः (sthūlaiḥ) - by large; by bulky; तद्वत् (tadvat) - in that way; similarly; योगः (yogaḥ) - effort; endeavor; अबलः (abalaḥ) - weak; powerless; प्रभो (prabho) - O lord; master;]
(And just as, O king, a small and weak fire is extinguished when overwhelmed by large pieces of fuel, in that way, O lord, weak effort is similarly overpowered.)
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॥
sa eva ca yadā rājan vahniḥ jāta-balaḥ punaḥ। samīraṇa-yutaḥ kṛtsnāṃ dahet kṣipraṃ mahīm api॥12-289-20॥
[स (sa) - he; एव (eva) - indeed; च (ca) - and; यदा (yadā) - when; राजन् (rājan) - O king; वह्निः (vahniḥ) - fire; जातबलः (jāta-balaḥ) - having arisen strength; पुनः (punaḥ) - again; समीरणयुतः (samīraṇa-yutaḥ) - joined with wind; कृत्स्नाम् (kṛtsnām) - entire; दहेत् (dahet) - might burn; क्षिप्रम् (kṣipram) - quickly; महीम् (mahīm) - earth; अपि (api) - even;]
(He indeed and when, O king, fire having arisen strength again, joined with wind, the entire might burn quickly, earth even.)
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॥
tadvajjātabalo yogī dīptatejā mahābalaḥ। antakāla ivādityaḥ kṛtsnaṃ saṃśoṣayejjagat ॥12-289-21॥
[तद्वत् (tadvat) - in that manner; जातबलः (jātabalaḥ) - having arisen strength; योगी (yogī) - the yogi; दीप्ततेजाः (dīptatejāḥ) - of blazing energy; महाबलः (mahābalaḥ) - of great strength; अन्तकालः (antakālaḥ) - end-time; इव (iva) - like; आदित्यः (ādityaḥ) - the sun; कृत्स्नम् (kṛtsnam) - entire; संशोषयेत् (saṃśoṣayet) - would dry up; जगत् (jagat) - the world;]
(In that manner, the yogi, having arisen strength, of blazing energy, of great strength, like the sun at the end-time, would dry up the entire world.)
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॥
durbalaś ca yathā rājan srotasā hriyate naraḥ। balahīnas tathā yogo viṣayair hriyate'vaśaḥ ॥12-289-22॥
[दुर्बलः (durbalaḥ) - weak; च (ca) - and; यथा (yathā) - just as; राजन् (rājan) - O king; स्रोतसा (srotasā) - by the current; ह्रियते (hriyate) - is carried away; नरः (naraḥ) - man; बलहीनः (balahīnaḥ) - one lacking strength; तथा (tathā) - so; योगः (yogaḥ) - yoga; विषयैः (viṣayaiḥ) - by the sense-objects; ह्रियते (hriyate) - is carried away; अवशः (avaśaḥ) - helpless;]
(Just as a weak man, O king, is carried away by the current, so too is yoga, lacking strength, helplessly carried away by the sense-objects.)
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॥
tadeva ca yathā sroto viṣṭambhayati vāraṇaḥ। tadvad yogabalaṃ labdhvā vyūhate viṣayān bahūn ॥12-289-23॥
[तत् (tat) - that; एव (eva) - indeed; च (ca) - and; यथा (yathā) - just as; स्रोतस् (srotas) - current (of water); विष्टम्भयति (viṣṭambhayati) - blocks; restrains; वारणः (vāraṇaḥ) - elephant; तद्वत् (tadvat) - in that way; योगबलम् (yogabalam) - power of yoga; लब्ध्वा (labdhvā) - having obtained; व्यूहते (vyūhate) - arranges; marshals; restrains; विषयान् (viṣayān) - sense-objects; बहून् (bahūn) - many;]
(That indeed and just as the current (of water) is blocked by an elephant, in that way, having obtained the power of yoga, (one) restrains many sense-objects.)
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॥
viśanti cāvaśāḥ pārtha yogā yogabalānvitāḥ। prajāpatīn ṛṣīn devān mahābhūtāni ceśvarāḥ ॥12-289-24॥
[विशन्ति (viśanti) - enter; च (ca) - and; अवशाः (avaśāḥ) - powerless; पार्थ (pārtha) - O Pārtha; योगाः (yogāḥ) - yogic powers; योगबलान्विताः (yogabalānvitāḥ) - endowed with yogic strength; प्रजापतीन् (prajāpatīn) - progenitors; ऋषीन् (ṛṣīn) - sages; देवान् (devān) - gods; महाभूतानि (mahābhūtāni) - great elements; च (ca) - and; ईश्वराः (īśvarāḥ) - lords;]
(Enter and powerless, O Pārtha, yogic powers endowed with yogic strength; progenitors, sages, gods, great elements and lords.)
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॥
na yamo nāntakaḥ kruddho na mṛtyurbhīmavikramaḥ। īśate nṛpate sarve yogasyāmitatejasaḥ ॥12-289-25॥
[न (na) - not; यमः (yamaḥ) - Yama (god of death); न (na) - not; अन्तकः (antakaḥ) - Antaka (destroyer, another name for Yama); क्रुद्धः (kruddhaḥ) - angry; न (na) - not; मृत्युः (mṛtyuḥ) - Death; भीमविक्रमः (bhīmavikramaḥ) - of terrible prowess; ईशते (īśate) - rules; नृपते (nṛpate) - O king; सर्वे (sarve) - all; योगस्य (yogasya) - of Yoga; अमिततेजसः (amitatejasaḥ) - of immeasurable brilliance;]
(Not Yama, not Antaka angry, not Death of terrible prowess rules, O king, all of Yoga of immeasurable brilliance.)
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॥
ātmanāṃ ca sahasrāṇi bahūni bharatarṣabha। yogaḥ kuryād balaṃ prāpya taiś ca sarvair mahīṃ caret ॥12-289-26॥
[आत्मनां (ātmanām) - of selves; of souls; च (ca) - and; सहस्राणि (sahasrāṇi) - thousands; बहूनि (bahūni) - many; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas; योगः (yogaḥ) - yoga; union; discipline; कुर्यात् (kuryāt) - should do; should perform; बलं (balaṃ) - strength; प्राप्य (prāpya) - having obtained; तैः (taiḥ) - by them; च (ca) - and; सर्वैः (sarvaiḥ) - by all; महीं (mahīm) - the earth; चरेत् (caret) - should move; should roam;]
(Of selves and thousands many, O bull among the Bharatas, yoga should do, strength having obtained, by them and by all, the earth should move.)
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॥
prāpnuyād viṣayāṃś caiva punaś cograṃ tapaś caret। saṅkṣipec ca punaḥ pārtha sūryas tejo-guṇān iva ॥12-289-27॥
[प्राप्नुयात् (prāpnuyāt) - should attain; विषयान् (viṣayān) - objects; च (ca) - and; एव (eva) - indeed; पुनः (punaḥ) - again; च (ca) - and; उग्रं (ugram) - intense; तपः (tapaḥ) - austerity; चरेत् (caret) - should practice; सङ्क्षिपेत् (saṅkṣipet) - should contract; च (ca) - and; पुनः (punaḥ) - again; पार्थ (pārtha) - O Pārtha; सूर्यः (sūryaḥ) - the Sun; तेजः (tejaḥ) - splendor; गुणान् (guṇān) - qualities; इव (iva) - like;]
(Should attain the objects indeed, and again should practice intense austerity; and again, O Pārtha, should contract (withdraw), like the Sun (contracts) his qualities of splendor.)
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॥
balasthasya hi yogasya bandhaneśasya pārthiva। vimokṣaprabhaviṣṇutvamupapannamasaṃśayam ॥12-289-28॥
[बलस्थस्य (balasthasya) - of one established in strength; हि (hi) - indeed; योगस्य (yogasya) - of yoga; बन्धनेशस्य (bandhaneśasya) - of the lord of bondage; पार्थिव (pārthiva) - O king; विमोक्षप्रभविष्णुत्वम् (vimokṣaprabhaviṣṇutvam) - the state of being the cause of liberation; उपपन्नम् (upapannam) - attained; असंशयम् (asaṃśayam) - without doubt;]
(O king, indeed, for one established in strength, of yoga, of the lord of bondage, the state of being the cause of liberation is attained without doubt.)
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॥
balāni yoge proktāni mayaitāni viśāṃ pate। nidarśanārthaṃ sūkṣmāṇi vakṣyāmi ca punastava ॥12-289-29॥
[बलानि (balāni) - strengths; योगे (yoge) - in the context; प्रोक्तानि (proktāni) - declared; मया (mayā) - by me; एतानि (etāni) - these; विशां (viśām) - of men; पते (pate) - O lord; निदर्शनार्थं (nidarśanārtham) - for the sake of illustration; सूक्ष्माणि (sūkṣmāṇi) - subtle; वक्ष्यामि (vakṣyāmi) - I shall state; च (ca) - and; पुनः (punaḥ) - again; तव (tava) - to you;]
(Strengths in the context have been declared by me, these, O lord of men. For the sake of illustration, I shall state the subtle (ones) again to you.)
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॥
ātmanash ca samādhāne dhāraṇāṃ prati cābhibho। nidarśanāni sūkṣmāṇi śṛṇu me bharatarṣabha ॥12-289-30॥
[आत्मनः (ātmanaḥ) - of the self; च (ca) - and; समाधाने (samādhāne) - in concentration; धारणाम् (dhāraṇām) - the holding (of the mind); प्रति (prati) - towards; च (ca) - and; अभिभो (abhibho) - O mighty one; निदर्शनानि (nidarśanāni) - examples; सूक्ष्माणि (sūkṣmāṇi) - subtle; शृणु (śṛṇu) - hear; मे (me) - from me; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(Of the self and in concentration, the holding (of the mind) towards, and O mighty one, subtle examples hear from me, O best of the Bharatas.)
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॥
apramatto yathā dhanvī lakṣyaṃ hanti samāhitaḥ। yuktaḥ samyaktathā yogī mokṣaṃ prāpnotyasaṃśayam ॥12-289-31॥
[अप्रमत्तः (apramattaḥ) - not-negligent; यथा (yathā) - just as; धन्वी (dhanvī) - archer; लक्ष्यम् (lakṣyam) - target; हन्ति (hanti) - hits; समाहितः (samāhitaḥ) - concentrated; युक्तः (yuktaḥ) - engaged; सम्यक् (samyak) - properly; तथा (tathā) - so; योगी (yogī) - yogi; मोक्षम् (mokṣam) - liberation; प्राप्नोति (prāpnoti) - attains; असंशयम् (asaṃśayam) - without doubt;]
(Just as a concentrated, not-negligent archer hits the target, so a properly engaged yogi attains liberation without doubt.)
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॥
snehapūrṇe yathā pātre mana ādhāya niścalam। puruṣo yatta ārohet sopānaṃ yuktamānasaḥ ॥12-289-32॥
[स्नेहपूर्णे (snehapūrṇe) - in the vessel filled with affection; यथा (yathā) - just as; पात्रे (pātre) - in the vessel; मनः (manaḥ) - mind; आधाय (ādhāya) - having placed; निश्चलम् (niścalam) - steady; पुरुषः (puruṣaḥ) - a person; यत्तः (yattaḥ) - attentive; आरोहेत् (ārohet) - should ascend; सोपानम् (sopānam) - staircase; युक्तमानसः (yuktamānasaḥ) - with concentrated mind;]
(Just as (one) having placed the mind steady in the vessel filled with affection, an attentive person should ascend the staircase with concentrated mind.)
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॥
yuktvā tathāyamātmānaṃ yogaḥ pārthiva niścalam। karotyamalamātmānaṃ bhāskaropamadarśanam ॥12-289-33॥
[युक्त्वा (yuktvā) - having united; तथा (tathā) - thus; अयम् (ayam) - this; आत्मानं (ātmānaṃ) - self; योगः (yogaḥ) - yoga; पार्थिव (pārthiva) - O king; निश्चलम् (niścalam) - steady; करोति (karoti) - makes; अमलम् (amalam) - pure; आत्मानं (ātmānaṃ) - self; भास्कर (bhāskara) - sun; उपम (upama) - like; दर्शनम् (darśanam) - appearance;]
(Having united thus, this yoga, O king, makes the self steady; makes the self pure, with an appearance like the sun.)
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॥
yathā ca nāvaṃ kaunteya karṇadhāraḥ samāhitaḥ। mahārṇavagatāṃ śīghraṃ nayet pārthiva pattanam ॥12-289-34॥
[यथा (yathā) - just as; च (ca) - and; नावं (nāvaṃ) - boat; कौन्तेय (kaunteya) - O son of Kunti; कर्णधारः (karṇadhāraḥ) - helmsman; समाहितः (samāhitaḥ) - concentrated; महार्णवगतां (mahārṇavagatāṃ) - entered into the great ocean; शीघ्रं (śīghraṃ) - quickly; नयेत् (nayet) - would lead; पार्थिव (pārthiva) - O king; पत्तनम् (pattanam) - to the port;]
(Just as, and, a boat, O son of Kunti, the helmsman, concentrated, having entered the great ocean, quickly, would lead, O king, to the port.)
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॥
tadvadātmasamādhānaṃ yuktvā yogena tattvavit। durgamaṃ sthānamāpnoti hitvā dehamimaṃ nṛpa ॥12-289-35॥
[तद्वत् (tadvat) - in that manner; आत्मसमाधानम् (ātmasamādhānam) - self-concentration; युक्त्वा (yuktvā) - having united; योगेन (yogena) - by yoga; तत्त्ववित् (tattvavit) - knower of truth; दुर्गमम् (durgamam) - difficult to attain; स्थानम् (sthānam) - place; आप्नोति (āpnoti) - attains; हित्वा (hitvā) - having abandoned; देहम् (deham) - body; इमम् (imam) - this; नृप (nṛpa) - O king;]
(In that manner, having united self-concentration by yoga, the knower of truth attains the difficult-to-reach place, having abandoned this body, O king.)
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॥
sārathiś ca yathā yuktvā sadaśvān susamāhitaḥ। deśam iṣṭaṃ nayaty āśu dhanvinaṃ puruṣarṣabha ॥12-289-36॥
[सारथिः (sārathiḥ) - charioteer; च (ca) - and; यथा (yathā) - just as; युक्त्वा (yuktvā) - having yoked; सदश्वान् (sadaśvān) - good horses; सुसमाहितः (susamāhitaḥ) - well-concentrated; देशम् (deśam) - place; इष्टम् (iṣṭam) - desired; नयति (nayati) - leads; आशु (āśu) - quickly; धन्विनम् (dhanvinam) - archer; पुरुषर्षभ (puruṣarṣabha) - bull among men;]
(And just as a charioteer, having yoked good horses, well-concentrated, quickly leads the archer to the desired place, O bull among men.)
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॥
tathaiva nṛpate yogī dhāraṇāsu samāhitaḥ। prāpnotyāśu paraṃ sthānaṃ lakṣaṃ mukta ivāśugaḥ ॥12-289-37॥
[तथैव (tathaiva) - in the same way; नृपते (nṛpate) - O king; योगी (yogī) - the yogi; धारणासु (dhāraṇāsu) - in the concentrations; समाहितः (samāhitaḥ) - absorbed; प्राप्नोति (prāpnoti) - attains; आशु (āśu) - quickly; परं (paraṃ) - supreme; स्थानं (sthānaṃ) - state; लक्षं (lakṣaṃ) - goal; मुक्त (mukta) - liberated; इव (iva) - like; आशुगः (āśugaḥ) - swift; १२-२८९-३७ (12-289-37) - 12-289-37;]
(In the same way, O king, the yogi absorbed in concentrations quickly attains the supreme state, the goal, like a liberated one, swift.)
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॥
āveśyātmāni cātmānaṃ yogī tiṣṭhati yo'calaḥ। pāpaṃ hanteva mīnānāṃ padamāpnoti so'jaram ॥12-289-38॥
[आवेश्य (āveśya) - having entered; having placed; आत्मनि (ātmani) - in the self; च (ca) - and; आत्मानम् (ātmānam) - the self; योगी (yogī) - the yogin; तिष्ठति (tiṣṭhati) - remains; stands; यः (yaḥ) - who; अचलः (acalaḥ) - unmoving; steady; पापम् (pāpam) - sin; हन्ति (hanti) - destroys; इव (iva) - like; as if; मीनानाम् (mīnānam) - of fishes; पदम् (padam) - state; place; आप्नोति (āpnoti) - attains; सः (saḥ) - he; अजरम् (ajaram) - imperishable; undecaying;]
(Having placed the self in the Self, the yogin who remains unmoving destroys sin as if (one destroys) fishes; he attains the imperishable state.)
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॥
nābhyāṃ kaṇṭhe ca śīrṣe ca hṛdi vakṣasi pārśvayoḥ। darśane sparśane cāpi ghrāṇe cāmitavikrama ॥12-289-39॥
[नाभ्यां (nābhyām) - in the navel; कण्ठे (kaṇṭhe) - in the throat; च (ca) - and; शीर्षे (śīrṣe) - in the head; च (ca) - and; हृदि (hṛdi) - in the heart; वक्षसि (vakṣasi) - in the chest; पार्श्वयोः (pārśvayoḥ) - in the sides; दर्शने (darśane) - in seeing; स्पर्शने (sparśane) - in touching; च (ca) - and; अपि (api) - also; घ्राणे (ghrāṇe) - in smelling; च (ca) - and; अमितविक्रम (amitavikrama) - O one of immeasurable prowess;]
(In the navel, in the throat, and in the head, and in the heart, in the chest, in the sides, in seeing, in touching, and also in smelling, and O one of immeasurable prowess.)
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॥
sthāneṣveteṣu yo yogī mahāvratasamāhitaḥ। ātmanā sūkṣmamātmānaṃ yuṅkte samyagviśāṃ pate ॥12-289-40॥
[स्थानेषु (sthāneṣu) - in the places; एतेषु (eteṣu) - in these; यः (yaḥ) - who; योगी (yogī) - the yogi; महाव्रतसमाहितः (mahāvratasamāhitaḥ) - absorbed in great vows; आत्मना (ātmanā) - by the self; सूक्ष्मम् (sūkṣmam) - subtle; आत्मानम् (ātmānam) - the self; युङ्क्ते (yuṅkte) - unites; सम्यक् (samyak) - properly; विशां (viśām) - of men; पते (pate) - O lord;]
(In these places, the yogi who is absorbed in great vows, by the self, properly unites the subtle self, O lord of men.)
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॥
sa śīghram-amala-prajñaḥ karma dagdhvā śubha-aśubham। uttamam yogam-āsthāya yad-icchati vimucyate ॥12-289-41॥
[स (sa) - he; शीघ्रम् (śīghram) - quickly; अमलप्रज्ञः (amala-prajñaḥ) - pure-intellect; कर्म (karma) - action; दग्ध्वा (dagdhvā) - having burnt; शुभाशुभम् (śubha-aśubham) - good-and-bad; उत्तमम् (uttamam) - highest; योगम् (yogam) - yoga; आस्थाय (āsthāya) - having resorted to; यत् (yat) - which; इच्छति (icchati) - desires; विमुच्यते (vimucyate) - is liberated;]
(He, quickly, with pure intellect, having burnt action, good and bad, having resorted to the highest yoga, which he desires, is liberated.)
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 uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
आहारान्कीदृशान्कृत्वा कानि जित्वा च भारत। योगी बलमवाप्नोति तद्भवान्वक्तुमर्हति ॥१२-२८९-४२॥
āhārān kīdṛśān kṛtvā kāni jitvā ca bhārata। yogī balam avāpnoti tad bhavān vaktum arhati॥12-289-42॥
[आहारान् (āhārān) - foods; कीदृशान् (kīdṛśān) - of what kind; कृत्वा (kṛtvā) - having made; कानि (kāni) - which; जित्वा (jitvā) - having conquered; च (ca) - and; भारत (bhārata) - O Bhārata; योगी (yogī) - the yogin; बलम् (balam) - strength; अवाप्नोति (avāpnoti) - attains; तत् (tat) - that; भवान् (bhavān) - you; वक्तुम् (vaktum) - to speak; अर्हति (arhati) - are worthy;]
(O Bhārata, having made what kinds of foods, having conquered which (things), does the yogin attain strength? That you are worthy to speak.)
O Bhārata, please tell me: by adopting what kinds of foods and conquering which things does the yogin attain strength?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
कणानां भक्षणे युक्तः पिण्याकस्य च भक्षणे। स्नेहानां वर्जने युक्तो योगी बलमवाप्नुयात् ॥१२-२८९-४३॥
kaṇānāṃ bhakṣaṇe yuktaḥ piṇyākasya ca bhakṣaṇe। snehānāṃ varjane yukto yogī balam avāpnuyāt ॥12-289-43॥
[कणानाम् (kaṇānām) - of grains; भक्षणे (bhakṣaṇe) - in eating; युक्तः (yuktaḥ) - engaged; पिण्याकस्य (piṇyākasya) - of oil-cake; च (ca) - and; भक्षणे (bhakṣaṇe) - in eating; स्नेहानाम् (snehānām) - of oils; वर्जने (varjane) - in avoiding; युक्तः (yuktaḥ) - engaged; योगी (yogī) - the yogi; बलम् (balam) - strength; अवाप्नुयात् (avāpnuyāt) - may obtain;]
(Engaged in eating grains, engaged in eating oil-cake, engaged in avoiding oils, the yogi may obtain strength.)
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॥
bhuñjāno yāvakaṃ rūkṣaṃ dīrghakālam ariṃdama। ekārāmo viśuddhātmā yogī balam avāpnuyāt ॥12-289-44॥
[भुञ्जानः (bhuñjānaḥ) - eating; (one who is) consuming; यावकम् (yāvakam) - barley; (food made of) barley; रूक्षम् (rūkṣam) - dry; rough; दीर्घकालम् (dīrghakālam) - for a long time; अरिंदम (ariṃdama) - O subduer of enemies; एकारामः (ekārāmaḥ) - solitary; enjoying solitude; विशुद्धात्मा (viśuddhātmā) - pure-minded; of purified self; योगी (yogī) - yogi; practitioner of yoga; बलम् (balam) - strength; अवाप्नुयात् (avāpnuyāt) - may obtain; may acquire;]
(Eating dry barley for a long time, O subduer of enemies, a solitary, pure-minded yogi may obtain strength.)
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॥
pakṣān māsān ṛtūṃś citrān sañcaraṃś ca guhās tathā। apaḥ pītvā payo-miśrā yogī balam avāpnuyāt ॥12-289-45॥
[पक्षान् (pakṣān) - fortnights; मासान् (māsān) - months; ऋतून् (ṛtūn) - seasons; चित्रान् (citrān) - varied; सञ्चरन् (sañcaran) - moving; च (ca) - and; गुहाः (guhāḥ) - caves; तथा (tathā) - likewise; अपः (apaḥ) - waters; पीत्वा (pītvā) - having drunk; पयः (payaḥ) - milk; मिश्राः (miśrāḥ) - mixed; योगी (yogī) - yogi; बलम् (balam) - strength; अवाप्नुयात् (avāpnuyāt) - may attain;]
(Having moved through fortnights, months, and varied seasons, and likewise caves, having drunk waters mixed with milk, the yogi may attain strength.)
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॥
akhaṇḍam api vā māsaṃ satataṃ manujeśvara। upoṣya samyakśuddhātmā yogī balam avāpnuyāt ॥12-289-46॥
[अखण्डम् (akhaṇḍam) - unbroken; अपि (api) - even; वा (vā) - or; मासम् (māsaṃ) - month; सततम् (satatam) - continuously; मनुजेश्वर (manujeśvara) - O lord of men; उपोष्य (upoṣya) - having fasted; सम्यक् (samyak) - properly; शुद्धात्मा (śuddhātmā) - pure-minded; योगी (yogī) - yogi; बलम् (balam) - strength; अवाप्नुयात् (avāpnuyāt) - may obtain;]
(Even if for an unbroken month, O lord of men, having fasted continuously, a properly pure-minded yogi may obtain strength.)
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॥
kāmaṃ jitvā tathā krodhaṃ śītoṣṇe varṣam-eva ca| bhayaṃ nidrāṃ tathā śvāsaṃ pauruṣaṃ viṣayāṃs-tathā ॥12-289-47॥
[कामं (kāmaṃ) - desire; जित्वा (jitvā) - having conquered; तथा (tathā) - likewise; क्रोधं (krodhaṃ) - anger; शीतोष्णे (śītoṣṇe) - cold and heat; वर्षम् (varṣam) - rain; एव (eva) - indeed; च (ca) - and; भयं (bhayaṃ) - fear; निद्रां (nidrāṃ) - sleep; तथा (tathā) - likewise; श्वासं (śvāsaṃ) - breath; पौरुषं (pauruṣaṃ) - manliness; विषयांश् (viṣayāṃs) - sense-objects; तथा (tathā) - likewise;]
(Having conquered desire, likewise anger, cold and heat, and indeed rain; fear, sleep, likewise breath, manliness, and likewise sense-objects.)
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॥
aratiṃ durjayāṃ caiva ghorāṃ tṛṣṇāṃ ca pārthiva। sparśān sarvān tathā tandrīṃ durjayāṃ nṛpasattama ॥12-289-48॥
[अरतिं (aratiṃ) - discontent; दुर्जयां (durjayām) - difficult to conquer; च (ca) - and; एव (eva) - indeed; घोरां (ghorām) - terrible; तृष्णां (tṛṣṇām) - craving; च (ca) - and; पार्थिव (pārthiva) - O king; स्पर्शान् (sparśān) - sense-contacts; सर्वान् (sarvān) - all; तथा (tathā) - likewise; तन्द्रीं (tandrīṃ) - laziness; दुर्जयां (durjayām) - difficult to conquer; नृपसत्तम (nṛpasattama) - best of kings;]
(Discontent, difficult to conquer, and indeed terrible craving, and, O king, all sense-contacts likewise, and laziness, difficult to conquer, O best of kings.)
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॥
dīpayanti mahātmānaḥ sūkṣmamātmānam ātmanā। vītarāgā mahāprājñā dhyānādhyayanasampadā ॥12-289-49॥
[दीपयन्ति (dīpayanti) - they illuminate; महात्मानः (mahātmānaḥ) - great souls; सूक्ष्मम् (sūkṣmam) - subtle; आत्मानम् (ātmānam) - self; आत्मना (ātmanā) - by the self; वीतरागाः (vītarāgāḥ) - those free from passion; महाप्राज्ञाः (mahāprājñāḥ) - greatly wise; ध्यानाध्ययनसम्पदा (dhyānādhyayanasampadā) - by the wealth of meditation and study;]
(Great souls illuminate the subtle self by the self; those free from passion, greatly wise, by the wealth of meditation and study.)
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॥
durgastveṣa mataḥ panthā brāhmaṇānāṃ vipaścitām। na kaścid vrajati hy asmin kṣemeṇa bharatarṣabha ॥12-289-50॥
[दुर्गः (durgaḥ) - difficult; त्वेषः (tveṣaḥ) - indeed this; मतः (mataḥ) - is considered; पन्था (panthā) - path; ब्राह्मणानाम् (brāhmaṇānām) - of the Brāhmaṇas; विपश्चिताम् (vipaścitām) - of the wise; न (na) - not; कश्चित् (kaścit) - anyone; व्रजति (vrajati) - goes; हि (hi) - indeed; अस्मिन् (asmin) - in this; क्षेमेण (kṣemeṇa) - safely; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(Difficult indeed is this path, considered so for the Brāhmaṇas, for the wise; not anyone goes on this safely, O best of the Bharatas.)
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॥
yathā kaścid vanaṃ ghoraṃ bahu-sarpa-sarīsṛpam। śvabhravat toyahīnaṃ ca durgamam bahu-kaṇṭakam ॥12-289-51॥
[यथा (yathā) - just as; कश्चित् (kaścit) - someone; वनम् (vanam) - forest; घोरम् (ghoram) - terrible; बहु (bahu) - many; सर्प (sarpa) - snakes; सरीसृपम् (sarīsṛpam) - reptiles; श्वभ्रवत् (śvabhravat) - full of chasms; तोयहीनम् (toyahīnam) - waterless; च (ca) - and; दुर्गमम् (durgamam) - difficult to traverse; बहु (bahu) - many; कण्टकम् (kaṇṭakam) - thorns;]
(Just as someone (would see) a terrible forest with many snakes and reptiles, full of chasms, waterless, and difficult to traverse, with many thorns.)
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॥
abhaktamaṭavīprāyaṃ dāvadagdhamahīruham। panthānaṃ taskarākīrṇaṃ kṣemeṇābhipatedyuvā ॥12-289-52॥
[अभक्तम् (abhaktam) - not devoted; not worshipped; अटवी-प्रायम् (aṭavī-prāyam) - like a forest; resembling a wilderness; दाव-दग्ध-मही-रुहम् (dāva-dagdha-mahī-ruham) - trees of the earth burnt by wildfire; पन्थानम् (panthānam) - path; way; तस्कर-आकीर्णम् (taskara-ākīrṇam) - infested with thieves; क्षेमेण (kṣemeṇa) - safely; with security; अभिपतेत् (abhipatet) - should proceed; should go towards; युवा (yuvā) - a young man; youth;]
(A path like an uninhabited forest, with trees of the earth burnt by wildfire, infested with thieves—a young man should proceed on it safely.)
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॥
yogamārgaṃ tathāsādya yaḥ kaścid bhajate dvijaḥ। kṣemeṇa uparamet mārgaāt bahudoṣaḥ hi saḥ smṛtaḥ॥12-289-53॥
[योगमार्गं (yogamārgam) - path of yoga; तथा (tathā) - thus; आसाद्य (āsādya) - having attained; यः (yaḥ) - who; कश्चित् (kaścit) - anyone; भजते (bhajate) - practices; द्विजः (dvijaḥ) - twice-born; क्षेमेण (kṣemeṇa) - with safety; उपरमेत् (uparamet) - should desist; मार्गात् (mārgāt) - from the path; बहुदोषः (bahudoṣaḥ) - full of many faults; हि (hi) - indeed; सः (saḥ) - he; स्मृतः (smṛtaḥ) - is considered;]
(Having thus attained the path of yoga, whoever among the twice-born practices (it), should with safety desist from the path full of many faults; indeed, he is considered (wise).)
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॥
sustheyaṃ kṣuradhārāsu niśitāsu mahīpate। dhāraṇāsu tu yogasya duḥstheyamakṛtātmabhiḥ ॥12-289-54॥
[सुस्थेयं (sustheyaṃ) - easy to stand; क्षुरधारासु (kṣuradhārāsu) - on razor-edges; निशितासु (niśitāsu) - sharp; महीपते (mahīpate) - O king; धारणासु (dhāraṇāsu) - in the concentrations; तु (tu) - but; योगस्य (yogasya) - of yoga; दुःस्थेयम् (duḥstheyam) - difficult to stand; अकृतात्मभिः (akṛtātmabhiḥ) - by those with undisciplined self;]
(Easy to stand on razor-edges, sharp, O king; but in the concentrations of yoga, it is difficult to stand by those with undisciplined self.)
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॥
vipannā dhāraṇās tāta nayanti na śubhāṃ gatim। netṛ-hīnā yathā nāvaḥ puruṣān arṇave nṛpa ॥12-289-55॥
[विपन्ना (vipannā) - ruined; destroyed; धारणाः (dhāraṇāḥ) - supports; sustaining principles; तात (tāta) - O dear; नयन्ति (nayanti) - lead; carry; न (na) - not; शुभाम् (śubhām) - auspicious; good; गतिम् (gatim) - path; course; state; नेतृहीना (netṛ-hīnā) - bereft of a leader; यथा (yathā) - just as; नावः (nāvaḥ) - boat; पुरुषान् (puruṣān) - men; अर्णवे (arṇave) - in the ocean; नृप (nṛpa) - O king;]
(Ruined supports, O dear, do not lead to an auspicious path; just as a boat bereft of a leader does not carry men in the ocean, O king.)
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॥
yastu tiṣṭhati kaunteya dhāraṇāsu yathāvidhi। maraṇaṃ janma duḥkhaṃ ca sukhaṃ ca sa vimuñcati ॥12-289-56॥
[यः (yaḥ) - who; तु (tu) - but; तिष्ठति (tiṣṭhati) - stands; कौन्तेय (kaunteya) - O son of Kunti; धारणासु (dhāraṇāsu) - in the concentrations; यथाविधि (yathāvidhi) - according to the rule; मरणम् (maraṇam) - death; जन्म (janma) - birth; दुःखम् (duḥkham) - suffering; च (ca) - and; सुखम् (sukham) - happiness; च (ca) - and; सः (saḥ) - he; विमुञ्चति (vimuñcati) - releases;]
(But who stands, O son of Kunti, in the concentrations according to the rule, he releases death, birth, suffering and happiness.)
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॥
nānāśāstreṣu niṣpannaṃ yogeṣvidamudāhṛtam। paraṃ yogaṃ tu yatkṛtsnaṃ niścitaṃ taddvijātiṣu ॥12-289-57॥
[नाना (nānā) - various; शास्त्रेषु (śāstreṣu) - in treatises; निष्पन्नं (niṣpannam) - ascertained; योगेषु (yogeṣu) - in yogas; इदम् (idam) - this; उदाहृतम् (udāhṛtam) - is stated; परम् (param) - supreme; योगम् (yogam) - yoga; तु (tu) - but; यत् (yat) - which; कृत्स्नम् (kṛtsnam) - entire; निश्चितम् (niścitam) - determined; तत् (tat) - that; द्विजातिषु (dvijātiṣu) - among the twice-born;]
(In various treatises, this ascertained (teaching) is stated in yogas; but that supreme yoga which is entire and determined, that (is) among the twice-born.)
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॥
paraṃ hi tadbrahma mahanmahātma; nbrahmāṇamīśaṃ varadaṃ ca viṣṇum। bhavaṃ ca dharmaṃ ca ṣaḍānanaṃ ca; ṣaḍbrahmaputrāṃśca mahānubhāvān ॥12-289-58॥
[परम् (param) - supreme; हि (hi) - indeed; तत् (tat) - that; ब्रह्म (brahma) - Brahman; महत् (mahat) - great; महात्म (mahātma) - great-souled; ब्रह्माणम् (brahmāṇam) - Brahmā; ईशम् (īśam) - lord; वरदम् (varadam) - bestower of boons; च (ca) - and; विष्णुम् (viṣṇum) - Viṣṇu; भवम् (bhavam) - Śiva; धर्मम् (dharmam) - Dharma; षडाननम् (ṣaḍānanam) - six-faced (Kārttikeya); षट् (ṣaṭ) - six; ब्रह्मपुत्रान् (brahmaputrān) - sons of Brahmā; च (ca) - and; महानुभावान् (mahānubhāvān) - great beings;]
(Indeed, that supreme Brahman, the great, the great-souled; Brahmā, the lord, the bestower of boons and Viṣṇu; Bhava (Śiva) and Dharma and the six-faced one; and the six sons of Brahmā, the great beings.)
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॥
tamaś ca kaṣṭaṃ sumahad rajaś ca; sattvaṃ ca śuddhaṃ prakṛtiṃ parāṃ ca. siddhiṃ ca devīṃ varuṇasya patnīṃ; tejaś ca kṛtsnaṃ sumahac ca dhairyam ॥12-289-59॥
[तमः (tamaḥ) - darkness; च (ca) - and; कष्टं (kaṣṭam) - painful; सुमहत् (sumahat) - very great; रजः (rajaḥ) - dust; (also: passion, impurity;) च (ca) - and; सत्त्वं (sattvam) - purity; च (ca) - and; शुद्धं (śuddham) - pure; प्रकृतिं (prakṛtim) - nature; परां (parām) - supreme; च (ca) - and; सिद्धिं (siddhim) - perfection; च (ca) - and; देवीं (devīm) - goddess; वरुणस्य (varuṇasya) - of Varuṇa; पत्नीं (patnīm) - wife; तेजः (tejaḥ) - splendor; च (ca) - and; कृत्स्नं (kṛtsnam) - entire; सुमहत् (sumahat) - very great; च (ca) - and; धैर्यम् (dhairyam) - fortitude;]
(Darkness and painful, very great dust and purity and pure nature, supreme and perfection and goddess, the wife of Varuṇa, splendor and entire, very great and fortitude.)
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॥
tārādhipaṃ vai vimalaṃ satāraṃ; viśvāṃśca devānuragānpitṝṃśca। śailāṃśca kṛtsnānudadhīṃśca ghorā; nnadīśca sarvāḥ savanānghanāṃśca ॥12-289-60॥
[ताराधिपम् (tārādhipam) - lord of the stars; (the moon); वै (vai) - indeed; विमलम् (vimalam) - pure; सतारम् (satāram) - with stars; विश्वान् (viśvān) - all; च (ca) - and; देवान् (devān) - gods; उरगान् (uragān) - serpents; (nāgas); पितॄन् (pitṝn) - ancestors; च (ca) - and; शैलान् (śailān) - mountains; च (ca) - and; कृत्स्नान् (kṛtsnān) - all; उदधीन् (udadhīn) - oceans; च (ca) - and; घोरान् (ghorān) - terrible; नदीः (nadīḥ) - rivers; च (ca) - and; सर्वाः (sarvāḥ) - all; सवनान् (savanān) - having juice (soma); घनान् (ghanān) - clouds; च (ca) - and;]
(The lord of the stars indeed, pure, with stars; all and the gods, serpents, and ancestors; and the mountains, all the oceans, and the terrible; and the rivers, all, those having juice (soma), and the clouds.)
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॥
nāgān nagān yakṣagaṇān diśaś ca; gandharvasaṅghān puruṣān striyaś ca. parasparaṃ prāpya mahān mahātmā; viśeta yogī nacirād vimuktaḥ ॥12-289-61॥
[नागान् (nāgān) - serpents; नगान् (nagān) - mountains; यक्षगणान् (yakṣagaṇān) - hosts of yakṣas; दिशः (diśaḥ) - directions; च (ca) - and; गन्धर्वसङ्घान् (gandharvasaṅghān) - assemblies of gandharvas; पुरुषान् (puruṣān) - men; स्त्रियः (striyaḥ) - women; च (ca) - and; परस्परम् (parasparam) - each other; प्राप्य (prāpya) - having attained; महान् (mahān) - great; महात्मा (mahātmā) - great-souled one; विशेत् (viśet) - should enter; योगी (yogī) - yogi; नचिरात् (nacirāt) - without delay; विमुक्तः (vimuktaḥ) - liberated;]
(Serpents, mountains, hosts of yakṣas, and directions; assemblies of gandharvas, men, and women; having attained each other, the great, great-souled yogi should enter (them); being liberated, without delay.)
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॥
kathā ca yeyaṃ nṛpate prasaktā; deve mahāvīrya-matau śubheyam। yogān saḥ sarvān abhibhūya martyān; nārāyaṇātmā kurute mahātmā ॥12-289-62॥
[कथा (kathā) - story; च (ca) - and; येयम् (yeyaṃ) - this which; नृपते (nṛpate) - O king; प्रसक्ता (prasaktā) - engaged; देवे (deve) - in the god; महावीर्यमतौ (mahāvīrya-matau) - of great heroic resolve; शुभेयम् (śubheyam) - auspicious; योगान् (yogān) - yogas; सः (saḥ) - he; सर्वान् (sarvān) - all; अभिभूय (abhibhūya) - having overcome; मर्त्यान् (martyān) - mortals; नारायणात्मा (nārāyaṇātmā) - having the self of Nārāyaṇa; कुरुते (kurute) - does; महात्मा (mahātmā) - the great soul;]
(Story and this which, O king, engaged in the god of great heroic resolve, auspicious. Yogas he all having overcome mortals, having the self of Nārāyaṇa, does the great soul.)
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.
