12.290
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
सम्यक्त्वयायं नृपते वर्णितः शिष्टसंमतः। योगमार्गो यथान्यायं शिष्यायेह हितैषिणा ॥१२-२९०-१॥
O king, this path of yoga, which is approved by the wise, has been properly described by you here for the disciple, in accordance with right principles, by one who desires the welfare (of the disciple).
साङ्ख्ये त्विदानीं कार्त्स्न्येन विधिं प्रब्रूहि पृच्छते। त्रिषु लोकेषु यज्ज्ञानं सर्वं तद्विदितं हि ते ॥१२-२९०-२॥
But now, in Sāṅkhya, declare completely the method as (he) asks. In the three worlds, all the knowledge that is there is indeed known to you.
भीष्म उवाच॥
Bhīṣma said:
शृणु मे त्वमिदं शुद्धं साङ्ख्यानां विदितात्मनाम्। विहितं यतिभिर्बुद्धैः कपिलादिभिरीश्वरैः ॥१२-२९०-३॥
Listen to me as I expound this pure teaching, established by the Sāṅkhyas, by those who have realized the Self, by ascetics, by the wise, by Kapila and other lords.
यस्मिन्न विभ्रमाः केचिद्दृश्यन्ते मनुजर्षभ। गुणाश्च यस्मिन्बहवो दोषहानिश्च केवला ॥१२-२९०-४॥
O best of men, in whom some delusions are seen, and in whom many virtues and complete removal of faults are found.
ज्ञानेन परिसङ्ख्याय सदोषान्विषयान्नृप। मानुषान्दुर्जयान्कृत्स्नान्पैशाचान्विषयांस्तथा ॥१२-२९०-५॥
O king, by knowledge, having discerned the faulty objects of sense, and all human and hard-to-conquer, likewise the demonic objects (of sense).
राक्षसान्विषयाञ्ज्ञात्वा यक्षाणां विषयांस्तथा। विषयानौरगाञ्ज्ञात्वा गान्धर्वविषयांस्तथा ॥१२-२९०-६॥
Having understood the territories of the rākṣasas, and likewise the domains of the yakṣas; and having known the regions of the serpents, likewise the domains of the gandharvas.
पितॄणां विषयाञ्ज्ञात्वा तिर्यक्षु चरतां नृप। सुपर्णविषयाञ्ज्ञात्वा मरुतां विषयांस्तथा ॥१२-२९०-७॥
O king, after understanding the realms of the ancestors, the animals, Suparṇa (Garuda), and the Maruts, (one should act accordingly).
राजर्षिविषयाञ्ज्ञात्वा ब्रह्मर्षिविषयांस्तथा। आसुरान्विषयाञ्ज्ञात्वा वैश्वदेवांस्तथैव च ॥१२-२९०-८॥
Having understood the domains of the royal sages, as well as those of the brahman sages, and having known the domains of the asuras, likewise also those of the Viśvadevas.
देवर्षिविषयाञ्ज्ञात्वा योगानामपि चेश्वरान्। विषयांश्च प्रजेशानां ब्रह्मणो विषयांस्तथा ॥१२-२९०-९॥
Having understood the domains of the divine sages, the lords of yogas, the lords of creatures, and likewise the domains of Brahman.
आयुषश्च परं कालं लोके विज्ञाय तत्त्वतः। सुखस्य च परं तत्त्वं विज्ञाय वदतां वर ॥१२-२९०-१०॥
O best of speakers, after truly understanding the ultimate span of life in this world and the true nature of happiness, speak (your wisdom).
प्राप्ते काले च यद्दुःखं पततां विषयैषिणाम्। तिर्यक्च पततां दुःखं पततां नरके च यत् ॥१२-२९०-११॥
When the time comes, the suffering that befalls those who pursue sense-objects, the suffering of those who fall among animals, and the suffering of those who fall in hell.
स्वर्गस्य च गुणान्कृत्स्नान्दोषान्सर्वांश्च भारत। वेदवादे च ये दोषा गुणा ये चापि वैदिकाः ॥१२-२९०-१२॥
O Bhārata, I will tell you all the qualities and faults of heaven, and all the faults and qualities present in the doctrine of the Vedas, and also those which are Vedic.
ज्ञानयोगे च ये दोषा गुणा योगे च ये नृप। साङ्ख्यज्ञाने च ये दोषास्तथैव च गुणा नृप ॥१२-२९०-१३॥
O king, the faults and qualities that exist in the path of knowledge, and those in the path of yoga, as well as the faults and qualities in Sāṅkhya knowledge, are likewise (to be considered), O king.
सत्त्वं दशगुणं ज्ञात्वा रजो नवगुणं तथा। तमश्चाष्टगुणं ज्ञात्वा बुद्धिं सप्तगुणां तथा ॥१२-२९०-१४॥
Having understood that sattva has ten qualities, rajas has nine, tamas has eight, likewise know that intellect has seven qualities.
षड्गुणं च नभो ज्ञात्वा मनः पञ्चगुणं तथा। बुद्धिं चतुर्गुणां ज्ञात्वा तमश्च त्रिगुणं महत् ॥१२-२९०-१५॥
Know the ether as possessing six qualities, the mind as five, the intellect as four, and darkness as three; thus is the great principle.
द्विगुणं च रजो ज्ञात्वा सत्त्वमेकगुणं पुनः। मार्गं विज्ञाय तत्त्वेन प्रलये प्रेक्षणं तथा ॥१२-२९०-१६॥
Having recognized rajas as twofold and sattva as single, and having truly understood the path, one likewise observes at the time of dissolution.
ज्ञानविज्ञानसम्पन्नाः कारणैर्भाविताः शुभैः। प्राप्नुवन्ति शुभं मोक्षं सूक्ष्मा इह नभः परम् ॥१२-२९०-१७॥
Those endowed with knowledge and discernment, cultivated by auspicious causes, the subtle ones here attain the auspicious liberation, the supreme sky.
रूपेण दृष्टिं संयुक्तां घ्राणं गन्धगुणेन च। शब्दे सक्तं तथा श्रोत्रं जिह्वां रसगुणेषु च ॥१२-२९०-१८॥
Sight is united with form, the nose with the quality of smell; similarly, the ear is attached to sound, and the tongue to the qualities of taste.
तनुं स्पर्शे तथा सक्तां वायुं नभसि चाश्रितम्। मोहं तमसि संसक्तं लोभमर्थेषु संश्रितम् ॥१२-२९०-१९॥
The body is attached to touch, air abides in the sky; delusion is joined with darkness, and greed is found in objects.
विष्णुं क्रान्ते बले शक्रं कोष्ठे सक्तं तथानलम्। अप्सु देवीं तथा सक्तामपस्तेजसि चाश्रिताः ॥१२-२९०-२०॥
Viṣṇu crossed over by strength, Indra was confined in the storehouse, fire likewise was bound; in the waters the goddess was similarly bound, and the waters took refuge in brilliance.
तेजो वायौ तु संसक्तं वायुं नभसि चाश्रितम्। नभो महति संयुक्तं महद्बुद्धौ च संश्रितम् ॥१२-२९०-२१॥
Lustre is joined in air, air is supported in the sky; the sky is united in the great, and the great is resorted to in intellect.
बुद्धिं तमसि संसक्तां तमो रजसि चाश्रितम्। रजः सत्त्वे तथा सक्तं सत्त्वं सक्तं तथात्मनि ॥१२-२९०-२२॥
The intellect is attached to darkness, darkness is dependent on passion, passion is similarly attached to goodness, and goodness is likewise attached to the self.
सक्तमात्मानमीशे च देवे नारायणे तथा। देवं मोक्षे च संसक्तं मोक्षं सक्तं तु न क्वचित् ॥१२-२९०-२३॥
One may be attached to the self, to the Lord, and to Nārāyaṇa, as well as to god and to liberation, but true attachment to liberation itself is never found anywhere.
ज्ञात्वा सत्त्वयुतं देहं वृतं षोडशभिर्गुणैः। स्वभावं चेतनां चैव ज्ञात्वा वै देहमाश्रिते ॥१२-२९०-२४॥
Having understood that the body is endowed with essence and enveloped by sixteen qualities, and having realized its own nature and consciousness, truly, it is the one who resides in the body.
मध्यस्थमेकमात्मानं पापं यस्मिन्न विद्यते। द्वितीयं कर्म विज्ञाय नृपते विषयैषिणाम् ॥१२-२९०-२५॥
O king, understand that the one self, in the center, in which no sin exists, is distinct from the actions of those who seek sense-objects.
इन्द्रियाणीन्द्रियार्थांश्च सर्वानात्मनि संश्रितान्। प्राणापानौ समानं च व्यानोदानौ च तत्त्वतः ॥१२-२९०-२६॥
The senses, their objects, and all these are established in the self; prāṇa and apāna, samāna, as well as vyāna and udāna, are truly so.
अवाक्चैवानिलं ज्ञात्वा प्रवहं चानिलं पुनः। सप्त वातांस्तथा शेषान्सप्तधा विधिवत्पुनः ॥१२-२९०-२७॥
Having understood the downward wind and the flowing wind again, one should also know the seven winds and the remaining ones, each in seven ways according to the prescribed method.
प्रजापतीनृषींश्चैव मार्गांश्च सुबहून्वरान्। सप्तर्षींश्च बहूञ्ज्ञात्वा राजर्षींश्च परन्तप ॥१२-२९०-२८॥
O scorcher of foes, having known the progenitors, sages, many excellent paths, the seven sages and many royal sages.
सुरर्षीन्महतश्चान्यान्महर्षीन्सूर्यसंनिभान्। ऐश्वर्याच्च्याविताञ्ज्ञात्वा कालेन महता नृप ॥१२-२९०-२९॥
O king, know that the divine sages and other great sages, radiant like the sun, were deprived of their sovereignty by the force of time.
महतां भूतसङ्घानां श्रुत्वा नाशं च पार्थिव। गतिं चाप्यशुभां ज्ञात्वा नृपते पापकर्मणाम् ॥१२-२९०-३०॥
O king, having heard of the destruction of the hosts of great beings and having understood the inauspicious fate of those who perform evil deeds, O ruler.
वैतरण्यां च यद्दुःखं पतितानां यमक्षये। योनीषु च विचित्रासु संसारानशुभांस्तथा ॥१२-२९०-३१॥
And the suffering experienced by the fallen in the Vaitaraṇī river and in Yama's abode, as well as the various inauspicious cycles of rebirth in different wombs.
जठरे चाशुभे वासं शोणितोदकभाजने। श्लेष्ममूत्रपुरीषे च तीव्रगन्धसमन्विते ॥१२-२९०-३२॥
Dwelling in the impure abdomen, which is a container of blood and water, and filled with mucus, urine, and feces, and pervaded by a strong odor.
शुक्रशोणितसङ्घाते मज्जास्नायुपरिग्रहे। सिराशतसमाकीर्णे नवद्वारे पुरेऽशुचौ ॥१२-२९०-३३॥
In the impure city of nine gates, composed of semen and blood, surrounded by marrow and tendons, and filled with hundreds of veins.
विज्ञायाहितमात्मानं योगांश्च विविधान्नृप। तामसानां च जन्तूनां रमणीयावृतात्मनाम् ॥१२-२९०-३४॥
O king, having understood the self that is placed (in them) and the various yogas, as well as the tamasic beings whose selves are enveloped in pleasure.
सात्त्विकानां च जन्तूनां कुत्सितं भरतर्षभ। गर्हितं महतामर्थे साङ्ख्यानां विदितात्मनाम् ॥१२-२९०-३५॥
O best of the Bharatas, for those of sattvic nature and for beings, what is despised and condemned in matters concerning the great is also so for the Sāṅkhyas and those who know the self.
उपप्लवांस्तथा घोराञ्शशिनस्तेजसस्तथा। ताराणां पतनं दृष्ट्वा नक्षत्राणां च पर्ययम् ॥१२-२९०-३६॥
Having witnessed terrible calamities, the dimming of the moon's brilliance, the falling of stars, and the change in the constellations;
द्वंद्वानां विप्रयोगं च विज्ञाय कृपणं नृप। अन्योन्यभक्षणं दृष्ट्वा भूतानामपि चाशुभम् ॥१२-२९०-३७॥
O king, recognizing the separation of pairs and witnessing the wretched mutual devouring, also the inauspiciousness among beings;
बाल्ये मोहं च विज्ञाय क्षयं देहस्य चाशुभम्। रागे मोहे च सम्प्राप्ते क्वचित्सत्त्वं समाश्रितम् ॥१२-२९०-३८॥
Recognizing delusion and the perishable, inauspicious nature of the body in childhood, when attachment and delusion arise, sometimes one resorts to steadiness.
सहस्रेषु नरः कश्चिन्मोक्षबुद्धिं समाश्रितः। दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम् ॥१२-२९०-३९॥
Among thousands, only a rare person aspires for liberation, having understood the rarity of liberation that is preceded by scriptural knowledge.
बहुमानमलब्धेषु लब्धे मध्यस्थतां पुनः। विषयाणां च दौरात्म्यं विज्ञाय नृपते पुनः ॥१२-२९०-४०॥
O king, one should show great respect for things not yet attained, but upon attaining them, remain neutral; and, having understood the wickedness of sense objects, act accordingly again.
गतासूनां च कौन्तेय देहान्दृष्ट्वा तथाशुभान्। वासं कुलेषु जन्तूनां दुःखं विज्ञाय भारत ॥१२-२९०-४१॥
O son of Kunti, seeing the bodies of the dead and the inauspicious homes among families, and understanding the sorrow of beings, O Bhārata.
ब्रह्मघ्नानां गतिं ज्ञात्वा पतितानां सुदारुणाम्। सुरापाने च सक्तानां ब्राह्मणानां दुरात्मनाम् ॥ गुरुदारप्रसक्तानां गतिं विज्ञाय चाशुभाम् ॥१२-२९०-४२॥
Having understood the fate of those who kill a Brāhmaṇa, the dreadful condition of the fallen, of Brāhmaṇas addicted to liquor and evil deeds, and the inauspicious destiny of those attached to their teacher's wife.
जननीषु च वर्तन्ते ये न सम्यग्युधिष्ठिर। सदेवकेषु लोकेषु ये न वर्तन्ति मानवाः ॥१२-२९०-४३॥
O Yudhishthira, those men who do not behave properly among their mothers, and those who do not conduct themselves rightly in the worlds of gods and others, are (to be censured).
तेन ज्ञानेन विज्ञाय गतिं चाशुभकर्मणाम्। तिर्यग्योनिगतानां च विज्ञाय गतयः पृथक् ॥१२-२९०-४४॥
By that knowledge, one understands the path and the destinies of those who perform unwholesome actions, and also understands separately the destinies of those born in animal wombs.
वेदवादांस्तथा चित्रानृतूनां पर्ययांस्तथा। क्षयं संवत्सराणां च मासानां प्रक्षयं तथा ॥१२-२९०-४५॥
Likewise, the discourses of the Vedas, the various cycles of the seasons, the decline of the years, and the complete decline of the months also occur.
पक्षक्षयं तथा दृष्ट्वा दिवसानां च सङ्क्षयम्। क्षयं वृद्धिं च चन्द्रस्य दृष्ट्वा प्रत्यक्षतस्तथा ॥१२-२९०-४६॥
Observing the waning of the fortnight and the shortening of days, as well as directly witnessing the moon's waning and waxing;
वृद्धिं दृष्ट्वा समुद्राणां क्षयं तेषां तथा पुनः। क्षयं धनानां च तथा पुनर्वृद्धिं तथैव च ॥१२-२९०-४७॥
Observing how the oceans increase and then decline, and how wealth similarly decreases and then grows again.
संयोगानां क्षयं दृष्ट्वा युगानां च विशेषतः। क्षयं च दृष्ट्वा शैलानां क्षयं च सरितां तथा ॥१२-२९०-४८॥
Having witnessed the dissolution of unions, especially of epochs, and having seen the destruction of mountains and rivers alike.
वर्णानां च क्षयं दृष्ट्वा क्षयान्तं च पुनः पुनः। जरामृत्युं तथा जन्म दृष्ट्वा दुःखानि चैव ह ॥१२-२९०-४९॥
Having witnessed again and again the destruction of classes, their ultimate end, old age, death, and birth, and indeed the sufferings, (one reflects thus).
देहदोषांस्तथा ज्ञात्वा तेषां दुःखं च तत्त्वतः। देहविक्लवतां चैव सम्यग्विज्ञाय भारत ॥१२-२९०-५०॥
O Bhārata, after truly understanding the faults of the body and the suffering they cause, and after properly comprehending the state of those afflicted in body, ...
आत्मदोषांश्च विज्ञाय सर्वानात्मनि संश्रितान्। स्वदेहादुत्थितान्गन्धांस्तथा विज्ञाय चाशुभान् ॥१२-२९०-५१॥
Having recognized one's own faults and all those residing within oneself, and likewise having discerned the odors arising from one's own body and the impure ones;
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
कान्स्वगात्रोद्भवान्दोषान्पश्यस्यमितविक्रम। एतन्मे संशयं कृत्स्नं वक्तुमर्हसि तत्त्वतः ॥१२-२९०-५२॥
O you of measured valor, see the faults that have arisen from whose own body. You should truly explain this entire doubt of mine.
भीष्म उवाच॥
Bhīṣma said.
पञ्च दोषान्प्रभो देहे प्रवदन्ति मनीषिणः। मार्गज्ञाः कापिलाः साङ्ख्याः शृणु तानरिसूदन ॥१२-२९०-५३॥
O slayer of foes, the wise Sāṅkhya philosophers, followers of Kapila and knowers of the path, declare that there are five faults in the body; listen to them, O lord.
कामक्रोधौ भयं निद्रा पञ्चमः श्वास उच्यते। एते दोषाः शरीरेषु दृश्यन्ते सर्वदेहिनाम् ॥१२-२९०-५४॥
Desire, anger, fear, sleep, and the fifth, breath, are called faults; these faults are found in the bodies of all living beings.
छिन्दन्ति क्षमया क्रोधं कामं सङ्कल्पवर्जनात्। सत्त्वसंशीलनान्निद्रामप्रमादाद्भयं तथा ॥ छिन्दन्ति पञ्चमं श्वासं लघ्वाहारतया नृप ॥१२-२९०-५५॥
Anger is overcome by forgiveness, desire by abandoning resolve, sleep by cultivating purity, and fear by vigilance. Likewise, the fifth—breath—is overcome by a light diet, O king.
गुणान्गुणशतैर्ज्ञात्वा दोषान्दोषशतैरपि। हेतून्हेतुशतैश्चित्रैश्चित्रान्विज्ञाय तत्त्वतः ॥१२-२९०-५६॥
Having thoroughly discerned the qualities through numerous qualities, and the faults through numerous faults, and having understood the causes through various means and the various objects in their true nature.
अपां फेनोपमं लोकं विष्णोर्मायाशतैर्वृतम्। चित्तभित्तिप्रतीकाशं नलसारमनर्थकम् ॥१२-२९०-५७॥
This world, like the foam on water, is enveloped by hundreds of illusions of Viṣṇu; it is like the wall of the mind, and, having the substance of reeds, is ultimately useless.
तमः श्वभ्रनिभं दृष्ट्वा वर्षबुद्बुदसंनिभम्। नाशप्रायं सुखाद्धीनं नाशोत्तरमभावगम् ॥ रजस्तमसि संमग्नं पङ्के द्विपमिवावशम् ॥१२-२९०-५८॥
Seeing the darkness, cloud-like and resembling rain bubbles, nearly destroyed, deprived of happiness, destined for destruction and non-existence, immersed in rajas and tamas, like a helpless elephant stuck in mud.
साङ्ख्या राजन्महाप्राज्ञास्त्यक्त्वा देहं प्रजाकृतम्। ज्ञानज्ञेयेन साङ्ख्येन व्यापिना महता नृप ॥१२-२९०-५९॥
O king, the greatly wise Sāṅkhyas, having renounced the body made for progeny, attain through the all-pervading and great knowledge and knowable Sāṅkhya.
राजसानशुभान्गन्धांस्तामसांश्च तथाविधान्। पुण्यांश्च सात्त्विकान्गन्धान्स्पर्शजान्देहसंश्रितान् ॥ छित्त्वाशु ज्ञानशस्त्रेण तपोदण्डेन भारत ॥१२-२९०-६०॥
O Bhārata, quickly cut off all scents—whether rājasika and inauspicious, tāmasika, or sāttvika and auspicious, those arising from touch and associated with the body—by the sword of knowledge and the staff of austerity.
ततो दुःखोदकं घोरं चिन्ताशोकमहाह्रदम्। व्याधिमृत्युमहाग्राहं महाभयमहोरगम् ॥१२-२९०-६१॥
Then there is a dreadful lake of anxiety and grief, filled with the waters of sorrow, inhabited by the great crocodile of disease and death, and the mighty serpent of immense fear.
तमःकूर्मं रजोमीनं प्रज्ञया सन्तरन्त्युत। स्नेहपङ्कं जरादुर्गं स्पर्शद्वीपमरिंदम ॥१२-२९०-६२॥
O subduer of foes, by wisdom, one indeed crosses the tortoise of darkness, the fish of passion, the mud of attachment, the fortress of old age, and the island of sense-contact.
कर्मागाधं सत्यतीरं स्थितव्रतमिदं नृप। हिंसाशीघ्रमहावेगं नानारसमहाकरम् ॥१२-२९०-६३॥
O king, this is like a river with action as its unfathomable depth, truth as its bank, and firmness in vow; it is swift with violence, of great speed, filled with various essences, and of great deeds.
नानाप्रीतिमहारत्नं दुःखज्वरसमीरणम्। शोकतृष्णामहावर्तं तीक्ष्णव्याधिमहागजम् ॥१२-२९०-६४॥
It is a great jewel of various pleasures, a wind of suffering and fever, a great whirlpool of sorrow and thirst, and a great elephant of sharp disease.
अस्थिसङ्घातसङ्घाटं श्लेष्मफेनमरिंदम। दानमुक्ताकरं भीमं शोणितह्रदविद्रुमम् ॥१२-२९०-६५॥
A mass of bones, with mucus and foam, a destroyer of enemies; producing pearls as gifts, terrible, like coral in a lake of blood.
हसितोत्क्रुष्टनिर्घोषं नानाज्ञानसुदुस्तरम्। रोदनाश्रुमलक्षारं सङ्गत्यागपरायणम् ॥१२-२९०-६६॥
It is filled with laughter and loud noises, difficult to cross due to various kinds of knowledge; full of weeping, tears, and impurities, and is devoted to the abandonment of attachments.
पुनराजन्मलोकौघं पुत्रबान्धवपत्तनम्। अहिंसासत्यमर्यादं प्राणत्यागमहोर्मिणम् ॥१२-२९०-६७॥
Again and again, the flood of worldly existence, the harbor of sons and relatives; non-violence, truth, restraint, and the great wave of renouncing life.
वेदान्तगमनद्वीपं सर्वभूतदयोदधिम्। मोक्षदुष्प्रापविषयं वडवामुखसागरम् ॥१२-२९०-६८॥
It is the island reached by Vedānta, an ocean of compassion for all beings, the domain difficult to attain which is liberation, an ocean with the mouth of the submarine fire.
तरन्ति मुनयः सिद्धा ज्ञानयोगेन भारत। तीर्त्वा च दुस्तरं जन्म विशन्ति विमलं नभः ॥१२-२९०-६९॥
O Bhārata, sages and perfected beings cross over by the path of knowledge. Having crossed the difficult ocean of birth, they enter the pure heavens.
ततस्तान्सुकृतीन्साङ्ख्यान्सूर्यो वहति रश्मिभिः। पद्मतन्तुवदाविश्य प्रवहन्विषयान्नृप ॥१२-२९०-७०॥
Then, O king, the sun, with his rays, carries those virtuous ones who are enumerated, having entered them like the thread of a lotus, carrying along the objects.
तत्र तान्प्रवहो वायुः प्रतिगृह्णाति भारत। वीतरागान्यतीन्सिद्धान्वीर्ययुक्तांस्तपोधनान् ॥१२-२९०-७१॥
There, O Bhārata, the current of wind carries away those ascetics who are free from passion, perfected, endowed with energy, and rich in austerity.
सूक्ष्मः शीतः सुगन्धी च सुखस्पर्शश्च भारत। सप्तानां मरुतां श्रेष्ठो लोकान्गच्छति यः शुभान् ॥ स तान्वहति कौन्तेय नभसः परमां गतिम् ॥१२-२९०-७२॥
O Bhārata, the subtle, cool, fragrant, and pleasant-to-the-touch wind, the best among the seven Maruts, goes to auspicious worlds. O son of Kunti, he carries them to the supreme path of the sky.
नभो वहति लोकेश रजसः परमां गतिम्। रजो वहति राजेन्द्र सत्त्वस्य परमां गतिम् ॥१२-२९०-७३॥
O lord of the world, the sky carries the highest movement of dust; O king, dust carries the highest movement of purity.
सत्त्वं वहति शुद्धात्मन्परं नारायणं प्रभुम्। प्रभुर्वहति शुद्धात्मा परमात्मानमात्मना ॥१२-२९०-७४॥
The essence bears the pure self, the supreme Nārāyaṇa, the lord. The lord, as the pure self, upholds the supreme self by his own self.
परमात्मानमासाद्य तद्भूतायतनामलाः। अमृतत्वाय कल्पन्ते न निवर्तन्ति चाभिभो ॥ परमा सा गतिः पार्थ निर्द्वंद्वानां महात्मनाम् ॥१२-२९०-७५॥
O Pārtha, having attained the supreme self, those pure ones whose abode is that being become immortal, do not return, and that supreme state is for those great souls who are free from dualities.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
स्थानमुत्तममासाद्य भगवन्तं स्थिरव्रताः। आजन्ममरणं वा ते स्मरन्त्युत न वानघ ॥१२-२९०-७६॥
O sinless one, those of firm resolve, having reached the highest place, remember the divine from birth to death, or perhaps not.
यदत्र तथ्यं तन्मे त्वं यथावद्वक्तुमर्हसि। त्वदृते मानवं नान्यं प्रष्टुमर्हामि कौरव ॥१२-२९०-७७॥
O Kaurava, whatever is the truth here, you alone are worthy to tell me properly. Except for you, I am not worthy to ask any other human.
मोक्षदोषो महानेष प्राप्य सिद्धिं गतानृषीन्। यदि तत्रैव विज्ञाने वर्तन्ते यतयः परे ॥१२-२९०-७८॥
If the supreme ascetics, having attained perfection, abide there itself in knowledge, then this is the great defect of liberation, as experienced by the sages who have gone before.
प्रवृत्तिलक्षणं धर्मं पश्यामि परमं नृप। मग्नस्य हि परे ज्ञाने किं नु दुःखतरं भवेत् ॥१२-२९०-७९॥
O king, I see dharma as characterized by activity. For one who is absorbed in higher knowledge, what could be more painful?
भीष्म उवाच॥
Bhīṣma said.
यथान्यायं त्वया तात प्रश्नः पृष्टः सुसङ्कटः। बुद्धानामपि संमोहः प्रश्नेऽस्मिन्भरतर्षभ ॥ अत्रापि तत्त्वं परमं शृणु सम्यङ्मयेरितम् ॥१२-२९०-८०॥
O dear one, you have asked a very difficult question, and even the wise are confused by this question, O best of the Bharatas. Now, listen properly to the supreme truth as declared by me. 12-290-80.
बुद्धिश्च परमा यत्र कापिलानां महात्मनाम्। इन्द्रियाण्यपि बुध्यन्ते स्वदेहं देहिनो नृप ॥ कारणान्यात्मनस्तानि सूक्ष्मः पश्यति तैस्तु सः ॥१२-२९०-८१॥
O king, among the great souls who follow Kapila, where the intellect is supreme, even the senses are recognized by the embodied as pertaining to their own body. The subtle one perceives those causes of the self by means of them.
आत्मना विप्रहीणानि काष्ठकुड्यसमानि तु। विनश्यन्ति न संदेहः फेना इव महार्णवे ॥१२-२९०-८२॥
Those who are separated from their true self are like timber and mud walls; they certainly perish, just as foam disappears in the vast ocean.
इन्द्रियैः सह सुप्तस्य देहिनः शत्रुतापन। सूक्ष्मश्चरति सर्वत्र नभसीव समीरणः ॥१२-२९०-८३॥
The subtle embodied soul, together with the senses, moves everywhere in the body of the sleeping person, like the wind moves in the sky, O tormentor of enemies.
स पश्यति यथान्यायं स्पर्शान्स्पृशति चाभिभो। बुध्यमानो यथापूर्वमखिलेनेह भारत ॥१२-२९०-८४॥
He perceives things improperly and touches objects, O mighty one. Being aware, just as before, he experiences everything here, O Bhārata.
इन्द्रियाणीह सर्वाणि स्वे स्वे स्थाने यथाविधि। अनीशत्वात्प्रलीयन्ते सर्पा हतविषा इव ॥१२-२९०-८५॥
Here, all the senses, each in its own place, following their respective rules, become inactive due to lack of control, just as serpents become harmless when their poison is destroyed.
इन्द्रियाणां तु सर्वेषां स्वस्थानेष्वेव सर्वशः। आक्रम्य गतयः सूक्ष्माश्चरत्यात्मा न संशयः ॥१२-२९०-८६॥
But the self, having entered all the senses in their own places in every way, moves along the subtle paths; there is no doubt about this.
सत्त्वस्य च गुणान्कृत्स्नान्रजसश्च गुणान्पुनः। गुणांश्च तमसः सर्वान्गुणान्बुद्धेश्च भारत ॥१२-२९०-८७॥
O Bhārata, (Arjuna,) the qualities of sattva in their entirety, the qualities of rajas again, all the qualities of tamas, and all the qualities of the intellect (buddhi) (are to be considered).
गुणांश्च मनसस्तद्वन्नभसश्च गुणांस्तथा। गुणान्वायोश्च धर्मात्मंस्तेजसश्च गुणान्पुनः ॥१२-२९०-८८॥
Likewise, the qualities of the mind, the sky, the wind, the righteous-natured, and again the qualities of fire.
अपां गुणांस्तथा पार्थ पार्थिवांश्च गुणानपि। सर्वात्मना गुणैर्व्याप्य क्षेत्रज्ञः स युधिष्ठिर ॥१२-२९०-८९॥
O Pārtha, the knower of the field, Yudhishthira, pervades all the qualities of water and earth with his whole being.
आत्मा च याति क्षेत्रज्ञं कर्मणी च शुभाशुभे। शिष्या इव महात्मानमिन्द्रियाणि च तं विभो ॥१२-२९०-९०॥
The self goes to the knower of the field, actions to good and bad results; the senses, like disciples, to the great soul, and to him, O mighty one.
प्रकृतिं चाप्यतिक्रम्य गच्छत्यात्मानमव्ययम्। परं नारायणात्मानं निर्द्वंद्वं प्रकृतेः परम् ॥१२-२९०-९१॥
Having transcended nature, he attains the imperishable self, the supreme Nārāyaṇa, who is free from duality and beyond nature.
विमुक्तः पुण्यपापेभ्यः प्रविष्टस्तमनामयम्। परमात्मानमगुणं न निवर्तति भारत ॥१२-२९०-९२॥
O Bhārata, one who is liberated from merits and demerits, having entered that state which is free from affliction—the supreme self, devoid of qualities—does not return.
शिष्टं त्वत्र मनस्तात इन्द्रियाणि च भारत। आगच्छन्ति यथाकालं गुरोः संदेशकारिणः ॥१२-२९०-९३॥
O Bhārata, the mind and senses that remain here, O dear, come at the appointed time as messengers of the guru.
शक्यं चाल्पेन कालेन शान्तिं प्राप्तुं गुणार्थिना। एवं युक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा ॥१२-२९०-९४॥
O son of Kunti, one who is disciplined and endowed with united knowledge, seeking virtue, can attain peace in a short time; thus, one seeking liberation achieves it.
साङ्ख्या राजन्महाप्राज्ञा गच्छन्ति परमां गतिम्। ज्ञानेनानेन कौन्तेय तुल्यं ज्ञानं न विद्यते ॥१२-२९०-९५॥
O king, the followers of Sāṅkhya, who are greatly wise, attain the supreme state. O son of Kunti, there is no knowledge equal to this knowledge.
अत्र ते संशयो मा भूज्ज्ञानं साङ्ख्यं परं मतम्। अक्षरं ध्रुवमव्यक्तं पूर्वं ब्रह्म सनातनम् ॥१२-२९०-९६॥
Here, do not let doubt arise in you; knowledge, namely Sāṅkhya, is regarded as supreme. The imperishable, eternal, unmanifest, ancient Brahman is eternal.
अनादिमध्यनिधनं निर्द्वंद्वं कर्तृ शाश्वतम्। कूटस्थं चैव नित्यं च यद्वदन्ति शमात्मकाः ॥१२-२९०-९७॥
Those whose nature is tranquility describe that which is without beginning, middle, or end, free from duality, the doer, eternal, unchanging, and perpetual.
यतः सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः। यच्च शंसन्ति शास्त्रेषु वदन्ति परमर्षयः ॥१२-२९०-९८॥
That from which all creations, dissolutions, and transformations arise, and which is declared by the supreme sages and spoken of in the scriptures.
सर्वे विप्राश्च देवाश्च तथागमविदो जनाः। ब्रह्मण्यं परमं देवमनन्तं परतोऽच्युतम् ॥१२-२९०-९९॥
All Brāhmaṇas, gods, and those who know the scriptures consider the supreme, infinite, transcendent, and infallible god devoted to Brahman.
प्रार्थयन्तश्च तं विप्रा वदन्ति गुणबुद्धयः। सम्यग्युक्तास्तथा योगाः साङ्ख्याश्चामितदर्शनाः ॥१२-२९०-१००॥
The wise, those of discerning intellect, pray to him and speak of him; likewise, the yogis, the followers of Sāṅkhya, and those of boundless vision, all well-engaged, do so as well.
अमूर्तेस्तस्य कौन्तेय साङ्ख्यं मूर्तिरिति श्रुतिः। अभिज्ञानानि तस्याहुर्मतं हि भरतर्षभ ॥१२-२९०-१०१॥
O son of Kunti, the Veda declares that discrimination is the form of the formless. The wise say that his distinctive marks are indeed his opinion, O best of the Bharatas.
द्विविधानीह भूतानि पृथिव्यां पृथिवीपते। जङ्गमागमसञ्ज्ञानि जङ्गमं तु विशिष्यते ॥१२-२९०-१०२॥
O lord of the earth, beings on earth are of two kinds, known as moving and non-moving; but the moving beings are considered superior.
ज्ञानं महद्यद्धि महत्सु राज; न्वेदेषु साङ्ख्येषु तथैव योगे। यच्चापि दृष्टं विविधं पुराणं; साङ्ख्यागतं तन्निखिलं नरेन्द्र ॥१२-२९०-१०३॥
O king, the great knowledge which is found among the great, in the Vedas, in Sāṅkhya, and likewise in Yoga, and whatever various Purāṇas are seen, all that which originates from Sāṅkhya is entirely so, O king.
यच्चेतिहासेषु महत्सु दृष्टं; यच्चार्थशास्त्रे नृप शिष्टजुष्टे। ज्ञानं च लोके यदिहास्ति किं चि; त्साङ्ख्यागतं तच्च महन्महात्मन् ॥१२-२९०-१०४॥
Whatever is seen in the great histories, and whatever is in the science of wealth, O king, honored by the learned; whatever knowledge exists in the world, if anything, all that is found in Sāṅkhya, O great-souled one.
शमश्च दृष्टः परमं बलं च; ज्ञानं च सूक्ष्मं च यथावदुक्तम्। तपांसि सूक्ष्माणि सुखानि चैव; साङ्ख्ये यथावद्विहितानि राजन् ॥१२-२९०-१०५॥
O King, tranquility and supreme strength are recognized; knowledge and subtlety are described as they are. Austerities, subtleties, and pleasures are indeed prescribed in Sāṅkhya as stated.
विपर्यये तस्य हि पार्थ देवा; न्गच्छन्ति साङ्ख्याः सततं सुखेन। तांश्चानुसञ्चार्य ततः कृतार्थाः; पतन्ति विप्रेषु यतेषु भूयः ॥१२-२९०-१०६॥
O Pārtha, when there is reversal, the gods do not go there; the sāṅkhyas always proceed with ease. Having led them, then those who have accomplished their purpose fall again among the Brāhmaṇas and the striving ones.
हित्वा च देहं प्रविशन्ति मोक्षं; दिवौकसो द्यामिव पार्थ साङ्ख्याः। ततोऽधिकं तेऽभिरता महार्हे; साङ्ख्ये द्विजाः पार्थिव शिष्टजुष्टे ॥१२-२९०-१०७॥
O Pārtha, the followers of Sāṅkhya, having abandoned the body, attain liberation, just as the celestials reach heaven. Therefore, O king, the twice-born who are devoted to the most worthy Sāṅkhya, favored by the noble, are even greater.
तेषां न तिर्यग्गमनं हि दृष्टं; नावाग्गतिः पापकृतां निवासः। न चाबुधानामपि ते द्विजातयो; ये ज्ञानमेतन्नृपतेऽनुरक्ताः ॥१२-२९०-१०८॥
O king, those who are devoted to this knowledge are not seen to go to lower births, nor do they have the fate or abode of evil-doers. Even if they are ignorant, they are not considered twice-borns unless they are attached to this knowledge.
साङ्क्यं विशालं परमं पुराणं; महार्णवं विमलमुदारकान्तम्। कृत्स्नं च साङ्ख्यं नृपते महात्मा; नारायणो धारयतेऽप्रमेयम् ॥१२-२९०-१०९॥
The Sāṅkhya philosophy, which is vast, supreme, and ancient—a great, pure, and noble ocean—Nārāyaṇa, the great soul, upholds in its entirety, O king, and it is immeasurable.
एतन्मयोक्तं नरदेव तत्त्वं; नारायणो विश्वमिदं पुराणम्। स सर्गकाले च करोति सर्गं; संहारकाले च तदत्ति भूयः ॥१२-२९०-११०॥
O king, this is the truth as I have spoken: Nārāyaṇa is the ancient universe. He creates the world at the time of creation and again consumes it at the time of dissolution.
