12.289
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
sāṅkhye yoge ca me tāta viśeṣaṃ vaktum arhasi। tava sarvajña sarvaṃ hi viditaṃ kurusattama ॥12-289-1॥
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.
bhīṣma uvāca॥
Bhīṣma said.
sāṅkhyāḥ sāṅkhyaṃ praśaṃsanti yogā yogaṃ dvijātayaḥ। vadanti kāraṇaiḥ śraiṣṭhyaṃ svapakṣodbhāvanāya vai॥12-289-2॥
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.
anīśvaraḥ kathaṁ mucyedityevaṁ śatrukarśana। vadanti kāraṇaiḥ śraiṣṭhyaṁ yogāḥ samyaṅmanīṣiṇaḥ ॥12-289-3॥
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.
vadanti kāraṇaṃ cedaṃ sāṅkhyāḥ samyagdvijātayaḥ। vijñāyeha gatīḥ sarvā virakto viṣayeṣu yaḥ॥12-289-4॥
The Sāṅkhyas, the twice-born, properly speak of this cause; here, having known all the paths, he who is dispassionate towards objects.
ūrdhvaṃ sa dehātsuvyaktaṃ vimucyediti nānyathā। etadāhurmahāprājñāḥ sāṅkhyaṃ vai mokṣadarśanam ॥12-289-5॥
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.
svapakṣe kāraṇaṃ grāhyaṃ samarthaṃ vacanaṃ hitam। śiṣṭānāṃ hi mataṃ grāhyaṃ tvadvidhaiḥ śiṣṭasaṃmataiḥ ॥12-289-6॥
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.
pratyakṣahetavo yogāḥ sāṅkhyāḥ śāstraviniścayāḥ। ubhe caite mate tattve mama tāta yudhiṣṭhira ॥12-289-7॥
O Yudhiṣṭhira, both yoga and sāṅkhya, based on direct perception, reasoning, and scriptural conclusions, are, in my opinion, true in essence.
ubhe caite mate jñāne nṛpate śiṣṭasaṃmate। anuṣṭhite yathāśāstraṃ nayetāṃ paramāṃ gatim ॥12-289-8॥
O king, both these views in knowledge, when approved by the wise and practiced according to the śāstra, may lead to the highest state.
tulyaṃ śaucaṃ tayoryuktaṃ dayā bhūteṣu cānagha। vratānāṃ dhāraṇaṃ tulyaṃ darśanaṃ na samaṃ tayoḥ ॥12-289-9॥
O sinless one, both possess equal purity and compassion towards beings; the observance of vows is the same, but their perspectives are not identical.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
yadi tulyaṃ vrataṃ śaucaṃ dayā cātra pitāmaha। tulyaṃ na darśanaṃ kasmāttanme brūhi pitāmaha ॥12-289-10॥
O grandsire, if vow, purity, and compassion are equal here, why is the vision not equal? Please tell me that, O grandsire.
bhīṣma uvāca॥
Bhīṣma said.
rāgaṃ mohaṃ tathā snehaṃ kāmaṃ krodhaṃ ca kevalam। yogācchittvādito doṣān pañcaitān prāpnuvanti tat ॥12-289-11॥
By yoga, having cut off attachment, delusion, affection, desire, and anger, therefore, one does not attain these five faults.
yathā cānimiṣāḥ sthūlā jālaṃ chittvā punarjalam। prāpnuvanti tathā yogāstatpadaṃ vītakalmaṣāḥ ॥12-289-12॥
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.
tathaiva vāgurāṃ chittvā balavanto yathā mṛgāḥ। prāpnuyur vimalaṃ mārgaṃ vimuktāḥ sarvabandhanaiḥ ॥12-289-13॥
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.
lobhajāni tathā rājanbandhanāni balānvitāḥ। chittvā yogāḥ paraṃ mārgaṃ gacchanti vimalāḥ śivam ॥12-289-14॥
O king, the pure yogins, having cut off the strong bonds born of greed, proceed on the supreme path to the auspicious state.
abalāś ca mṛgā rājan vāgurāsu tathāpare। vinaśyanti na saṃdehas tad vyadyoga-balād ṛte ॥12-289-15॥
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.
balahīnāś ca kaunteya yathā jālagatā jhaṣāḥ। antaṃ gacchanti rājendra tathā yogāḥ sudurbalāḥ॥12-289-16॥
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.
yathā ca śakunāḥ sūkṣmāḥ prāpya jālam ariṃdama। tatra saktā vipadyante mucyante ca balānvitāḥ ॥12-289-17॥
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.
karmajairbhandanairbaddhāstadvyayogāḥ parantapa| abalā vai vinaśyanti mucyante ca balānvitāḥ ॥12-289-18॥
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.
alpakaś ca yathā rājan vahniḥ śāmyati durbalaḥ। ākrānta indhanaiḥ sthūlais tadvat yogaḥ abalaḥ prabho ॥12-289-19॥
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.
sa eva ca yadā rājan vahniḥ jāta-balaḥ punaḥ। samīraṇa-yutaḥ kṛtsnāṃ dahet kṣipraṃ mahīm api॥12-289-20॥
O king, when that fire, having regained its strength and joined with the wind, it could quickly burn even the entire earth.
tadvajjātabalo yogī dīptatejā mahābalaḥ। antakāla ivādityaḥ kṛtsnaṃ saṃśoṣayejjagat ॥12-289-21॥
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.
durbalaś ca yathā rājan srotasā hriyate naraḥ। balahīnas tathā yogo viṣayair hriyate'vaśaḥ ॥12-289-22॥
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.
tadeva ca yathā sroto viṣṭambhayati vāraṇaḥ। tadvad yogabalaṃ labdhvā vyūhate viṣayān bahūn ॥12-289-23॥
Just as an elephant blocks the current of water, so too, having gained the power of yoga, one restrains the many sense-objects.
viśanti cāvaśāḥ pārtha yogā yogabalānvitāḥ। prajāpatīn ṛṣīn devān mahābhūtāni ceśvarāḥ ॥12-289-24॥
O Pārtha, powerless beings endowed with yogic strength, as well as yogic powers, progenitors, sages, gods, great elements, and lords, all enter (here).
na yamo nāntakaḥ kruddho na mṛtyurbhīmavikramaḥ। īśate nṛpate sarve yogasyāmitatejasaḥ ॥12-289-25॥
O king, neither Yama, nor the angry Antaka, nor Death of terrible prowess, rules over all those of Yoga of immeasurable brilliance.
ātmanāṃ ca sahasrāṇi bahūni bharatarṣabha। yogaḥ kuryād balaṃ prāpya taiś ca sarvair mahīṃ caret ॥12-289-26॥
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.
prāpnuyād viṣayāṃś caiva punaś cograṃ tapaś caret। saṅkṣipec ca punaḥ pārtha sūryas tejo-guṇān iva ॥12-289-27॥
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.
balasthasya hi yogasya bandhaneśasya pārthiva। vimokṣaprabhaviṣṇutvamupapannamasaṃśayam ॥12-289-28॥
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.
balāni yoge proktāni mayaitāni viśāṃ pate। nidarśanārthaṃ sūkṣmāṇi vakṣyāmi ca punastava ॥12-289-29॥
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.
ātmanash ca samādhāne dhāraṇāṃ prati cābhibho। nidarśanāni sūkṣmāṇi śṛṇu me bharatarṣabha ॥12-289-30॥
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.
apramatto yathā dhanvī lakṣyaṃ hanti samāhitaḥ। yuktaḥ samyaktathā yogī mokṣaṃ prāpnotyasaṃśayam ॥12-289-31॥
Just as a focused and careful archer hits the target, so too does a yogi who is properly engaged attain liberation without any doubt.
snehapūrṇe yathā pātre mana ādhāya niścalam। puruṣo yatta ārohet sopānaṃ yuktamānasaḥ ॥12-289-32॥
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.
yuktvā tathāyamātmānaṃ yogaḥ pārthiva niścalam। karotyamalamātmānaṃ bhāskaropamadarśanam ॥12-289-33॥
O king, when one unites the self in this way, yoga makes the self steady and pure, giving it a radiance like the sun.
yathā ca nāvaṃ kaunteya karṇadhāraḥ samāhitaḥ। mahārṇavagatāṃ śīghraṃ nayet pārthiva pattanam ॥12-289-34॥
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.
tadvadātmasamādhānaṃ yuktvā yogena tattvavit। durgamaṃ sthānamāpnoti hitvā dehamimaṃ nṛpa ॥12-289-35॥
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.
sārathiś ca yathā yuktvā sadaśvān susamāhitaḥ। deśam iṣṭaṃ nayaty āśu dhanvinaṃ puruṣarṣabha ॥12-289-36॥
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...
tathaiva nṛpate yogī dhāraṇāsu samāhitaḥ। prāpnotyāśu paraṃ sthānaṃ lakṣaṃ mukta ivāśugaḥ ॥12-289-37॥
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.
āveśyātmāni cātmānaṃ yogī tiṣṭhati yo'calaḥ। pāpaṃ hanteva mīnānāṃ padamāpnoti so'jaram ॥12-289-38॥
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.
nābhyāṃ kaṇṭhe ca śīrṣe ca hṛdi vakṣasi pārśvayoḥ। darśane sparśane cāpi ghrāṇe cāmitavikrama ॥12-289-39॥
O one of immeasurable prowess, (the vital airs are) in the navel, throat, head, heart, chest, sides, in seeing, touching, and also in smelling.
sthāneṣveteṣu yo yogī mahāvratasamāhitaḥ। ātmanā sūkṣmamātmānaṃ yuṅkte samyagviśāṃ pate ॥12-289-40॥
O lord of men, in these places, the yogi who is absorbed in great vows properly unites the subtle self by the self.
sa śīghram-amala-prajñaḥ karma dagdhvā śubha-aśubham। uttamam yogam-āsthāya yad-icchati vimucyate ॥12-289-41॥
He who, with pure intellect, quickly burns up good and bad actions and resorts to the highest yoga, attains liberation as he desires.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
āhārān kīdṛśān kṛtvā kāni jitvā ca bhārata। yogī balam avāpnoti tad bhavān vaktum arhati॥12-289-42॥
O Bhārata, please tell me: by adopting what kinds of foods and conquering which things does the yogin attain strength?
bhīṣma uvāca॥
Bhīṣma said.
kaṇānāṃ bhakṣaṇe yuktaḥ piṇyākasya ca bhakṣaṇe। snehānāṃ varjane yukto yogī balam avāpnuyāt ॥12-289-43॥
A yogi who eats grains and oil-cake and avoids oils may gain strength.
bhuñjāno yāvakaṃ rūkṣaṃ dīrghakālam ariṃdama। ekārāmo viśuddhātmā yogī balam avāpnuyāt ॥12-289-44॥
O subduer of enemies, a yogi who is solitary and pure-minded, eating dry barley for a long time, may acquire strength.
pakṣān māsān ṛtūṃś citrān sañcaraṃś ca guhās tathā। apaḥ pītvā payo-miśrā yogī balam avāpnuyāt ॥12-289-45॥
By moving through fortnights, months, and various seasons, and also through caves, and by drinking water mixed with milk, the yogi may gain strength.
akhaṇḍam api vā māsaṃ satataṃ manujeśvara। upoṣya samyakśuddhātmā yogī balam avāpnuyāt ॥12-289-46॥
O lord of men, if a yogi with a pure mind fasts continuously for an entire month, he may gain strength.
kāmaṃ jitvā tathā krodhaṃ śītoṣṇe varṣam-eva ca| bhayaṃ nidrāṃ tathā śvāsaṃ pauruṣaṃ viṣayāṃs-tathā ॥12-289-47॥
Having conquered desire and anger, as well as cold, heat, and rain; and having overcome fear, sleep, breath, manliness, and sense-objects likewise.
aratiṃ durjayāṃ caiva ghorāṃ tṛṣṇāṃ ca pārthiva। sparśān sarvān tathā tandrīṃ durjayāṃ nṛpasattama ॥12-289-48॥
O king, discontent, the terrible and unconquerable craving, all sense-contacts, and laziness—these, O best of kings, are difficult to conquer.
dīpayanti mahātmānaḥ sūkṣmamātmānam ātmanā। vītarāgā mahāprājñā dhyānādhyayanasampadā ॥12-289-49॥
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.
durgastveṣa mataḥ panthā brāhmaṇānāṃ vipaścitām। na kaścid vrajati hy asmin kṣemeṇa bharatarṣabha ॥12-289-50॥
O best of the Bharatas, this path is indeed considered difficult for Brāhmaṇas, for the wise; no one traverses it safely.
yathā kaścid vanaṃ ghoraṃ bahu-sarpa-sarīsṛpam। śvabhravat toyahīnaṃ ca durgamam bahu-kaṇṭakam ॥12-289-51॥
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.
abhaktamaṭavīprāyaṃ dāvadagdhamahīruham। panthānaṃ taskarākīrṇaṃ kṣemeṇābhipatedyuvā ॥12-289-52॥
A young man should proceed safely on a path that is like an uninhabited forest, with trees scorched by wildfire and infested with thieves.
yogamārgaṃ tathāsādya yaḥ kaścid bhajate dvijaḥ। kṣemeṇa uparamet mārgaāt bahudoṣaḥ hi saḥ smṛtaḥ॥12-289-53॥
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.
sustheyaṃ kṣuradhārāsu niśitāsu mahīpate। dhāraṇāsu tu yogasya duḥstheyamakṛtātmabhiḥ ॥12-289-54॥
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.
vipannā dhāraṇās tāta nayanti na śubhāṃ gatim। netṛ-hīnā yathā nāvaḥ puruṣān arṇave nṛpa ॥12-289-55॥
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.
yastu tiṣṭhati kaunteya dhāraṇāsu yathāvidhi। maraṇaṃ janma duḥkhaṃ ca sukhaṃ ca sa vimuñcati ॥12-289-56॥
O son of Kunti, whoever abides in the practices of concentration as prescribed, he is freed from death, birth, suffering, and happiness.
nānāśāstreṣu niṣpannaṃ yogeṣvidamudāhṛtam। paraṃ yogaṃ tu yatkṛtsnaṃ niścitaṃ taddvijātiṣu ॥12-289-57॥
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.
paraṃ hi tadbrahma mahanmahātma; nbrahmāṇamīśaṃ varadaṃ ca viṣṇum। bhavaṃ ca dharmaṃ ca ṣaḍānanaṃ ca; ṣaḍbrahmaputrāṃśca mahānubhāvān ॥12-289-58॥
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.
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॥
Darkness, pain, immense impurity, purity, supreme nature, perfection, the goddess, wife of Varuṇa, splendor, entirety, immense fortitude.
tārādhipaṃ vai vimalaṃ satāraṃ; viśvāṃśca devānuragānpitṝṃśca। śailāṃśca kṛtsnānudadhīṃśca ghorā; nnadīśca sarvāḥ savanānghanāṃśca ॥12-289-60॥
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.
nāgān nagān yakṣagaṇān diśaś ca; gandharvasaṅghān puruṣān striyaś ca. parasparaṃ prāpya mahān mahātmā; viśeta yogī nacirād vimuktaḥ ॥12-289-61॥
The great yogi, having encountered serpents, mountains, yakṣas, directions, gandharvas, men, and women, should enter among them; soon, being liberated, he is not delayed.
kathā ca yeyaṃ nṛpate prasaktā; deve mahāvīrya-matau śubheyam। yogān saḥ sarvān abhibhūya martyān; nārāyaṇātmā kurute mahātmā ॥12-289-62॥
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.
