युधिष्ठिर उवाच सम्यक् त्वयायं नृपते वर्णित; शिष्टसम्मतः। योगमार्गो यथान्यायं शिष्यायेह हितैषिणा॥
Yudhishthira said O king, you have duly described to me, in the proper way, the path of Yoga which is approved by the wise, like a loving preceptor to his pupil.
सांख्ये त्विदानी कात्येन विधिं प्रब्रूहि पृच्छते। त्रिषु लोकेषु यज्ज्ञानं सर्वं तद् विदितं हि ते॥
I ask now about the principles of the Sankhya philosophy. Do you describe those principles to me in full. You know whatever knowledge exists in the three worlds.
भीष्म उवाच शृणु मे त्वमिदं सूक्ष्म सांख्यानां विदितात्मनाम्। विहितं यतिभिः सर्वैः कपिलादिभिरीश्वरैः॥
Bhishma said Hear now what the subtile principles are of the followers of the Sankhya doctrine all of whom have a clear knowledge of the soul. Those principles have been laid down by all the great and powerful Yatis having Kapila for their first.
यस्मिन् न विभ्रमाः केचिद् दृश्यन्ते मनुजर्षभ। गुणाश्च यस्मिन् बहवो दोषहानिश्च केवला॥
In that doctrine, O king no errors are seen. Its merits are manifold. In fact, there is no fault in it.
ज्ञानेन परिसंख्याय सदोषान् विषयान् नृप। मानुषान् दुर्जयान् कृत्स्नान् पैशाचान् विषयांस्तथा॥ राक्षसान् विषयान् ज्ञात्वा यक्षाणां विषयांस्तथा। विषयानौरगान् ज्ञात्वा गान्धर्वविषयांस्तथा॥ पितॄणां विषयान् ज्ञात्वा तिर्यक्षु चरतां नृप। सुपर्णविषयान् ज्ञात्वा मरुतां विषयांस्तथा।॥ राजर्षिविषयान् ज्ञात्वा ब्रह्मर्षिविषयांस्तथा। आसुरान् विषयान् ज्ञात्वा वैश्वदेवांस्तथैव च॥ देवर्षिविषयान् ज्ञात्वा योगानामपि चेश्वरान्। प्रजापतीनां विषयान् ब्रह्मणो विषयांस्तथा॥ आयुषश्च परं कालं लोके विज्ञाय तत्त्वतः। सुखस्य च परं तत्त्वं विज्ञाय वदतां वर॥ प्राप्ते काले च यद् दुःखं सततं विषयैषिणाम्। तिर्यक्षु पततां दुःखं पततां नरके च यत्॥ स्वर्गस्य च गुणान् कृत्स्नान् दोषान् सर्वांश्च भारत। वेदवादेऽपि ये दोषा गुणा ये चापि वैदिकाः॥ ज्ञानयोगे च ये दोषा गुणा योगे च ये नृप। सांख्यज्ञाने च ये दोषास्तथैव च गुणा नृप॥ सत्त्वं दशगुणं ज्ञात्वा रजो नवगुणं तथा। तमश्चाष्टगुणं ज्ञात्वा बुद्धिं सप्तगुणां तथा॥ षड्गुणं च मनो ज्ञात्वा नभः पञ्चगुणं तथा। बुद्धिं चतुर्गुणां ज्ञात्वा तमश्च त्रिगुणं तथा॥ द्विगुणं च रजो ज्ञात्वा सत्त्वमेकगुणं पुनः। मार्ग विज्ञाय तत्त्वेन प्रलये प्रेक्षणे तथा॥ ज्ञानविज्ञानसंपन्नाः कारनैर्भाविताः शुभाः। प्राप्नुवन्ति शुभं मोक्षं सूक्ष्मा इव नभः परम्॥
Comprehending with the help of knowledge that all objects exist with faults, with which human leings, Pishachas, Rakshasas, Yakshas, snakes, Gandharvas, and Pitris and those who are wandering in the intermediate orders of being, and great birds, and the Maruts and royal sages and regenerate sages and Asuras and V shvedevas and the celestial Rishis and Yogins invested with supreme power and the Prajapatis and Brahman himself are engaged, and understanding truly what the highest limit of a man's life in this world, and perceiving also the great-truth, O foremost of orator, about what is called happiness here, and having a perfect knowledge of what the miseries are that befall when the hour comes all those who are concerned with (transitory) objects, and knowing full well the miseries of those who have fallen into the intermediate orders of being and of those who have sunk into hell, perceiving all the merits and all the shortcomings of heaven, O Bharata, and all the demerits of the declarations of the Vedas and all the excellencies thereof, recognising the faults and merits of the Yoga and the Sankhya systems of philosophy, realizing also that the quality of Goodness has ten properties, that of Darkness has nine, and that of Ignorance has eight, that the Understanding has seven properties, the Mind has six, and Ether has five, and once more conceiving that the Understanding has four properties and Ignorance has three, and Darkness has two and Goodness has one, and truly undertaking the path that is followed by all objects when destruction befalls them and what the course is of self-knowledge, the Sankhyas, endued with knowledge and experience and exalted by their perceptions of causes, and acquiring thorough auspiciousness, attain to the happiness of Liberation like the rays of the Sun, or the Wind, taking refuge in Ether.
रूपेण दृष्टिं संयुक्तां घ्राणं गन्धगुणेन च। शब्दे सक्तं तथा श्रोत्रं जिह्वा रसगुणेषु च॥ तनुं स्पर्श तथा सक्तां वायु नभसि चाश्रितम्। मोहं तमसि संयुक्त लोभमर्थेषु संश्रितम्॥
Vision is attached to form; the sense of scent to smells; the ear to sound; the tongue to juices; and the skin to touch. The Wind has for its refuge Ether. Stupefaction has Darkness for its refuge. Cupidity has the objects of the senses for its refuge.
विष्णुं क्रान्ते बले शर्क कोष्ठे सक्तं तथानलम्। अप्सु देवीं समासक्तामपस्तेजसि संश्रिताः॥
Vishnu is attached to (the organs of) motion. Indra is attached to (the organs of) strength. The god of fire is attached to the stomach. Earth is attached to the Waters. The Waters have fire for their refuge.
तेजो वायौ तु संसक्तं वायुं नभसि चाश्रितम्। नभो महति संयुक्तं महद् बुद्धौ च संश्रितम्॥
Heat attaches itself to the Wind; and the Wind has Ether for its refuge; and Space has the principle of greatness for its refuge; and the principle of greatness has Understanding for its basis.
बुद्धिं तमसि सक्तां तमो रजसि संश्रितम्। रजः सत्त्वे तथा सक्तं सत्त्वं सक्तं तथाऽऽत्मनि॥
The Understanding has its refuge in Darkness; Darkness has Ignorance for its refuge; Rajas is founded upon the quality of goodness and quality of Goodness is attached to the Soul.
सक्तमात्मानमीशे च देवे नारायणे तथा। देवं मोक्षे च संसक्तं मोक्षं सक्तं तु न क्वचित्॥
The Soul has the glorious and powerful goodness Narayana for its refuge. That glorious god has Liberation for his refuge. Liberation is independent of all refuge.
ज्ञात्वा सत्त्वगुणं देहं वृतं षोडशभिर्गुणैः। स्वभावं चेतनां चैव ज्ञात्वा देहसमाश्रिते॥ मध्यस्थमेकमात्मानं पापं यस्मिन् न विद्यते। द्वितीयं कर्म विज्ञाय नृपते विषयैषिणाम्॥ इन्द्रियाणिन्द्रियार्थांश्च सर्वानात्मनि संश्रितान्। दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम्॥ प्राणापानौ समानं च व्यानोदानौ च तत्त्वतः। अधश्चैवानिलं ज्ञात्वा प्रवहं चानिलं पुनः॥ सप्त वातांस्तथा ज्ञात्वा सप्तधा विहितान् पुनः। प्रजापतीनृषींश्चैव मार्गांश्चैव बहून् वरान्॥ सप्तर्षीश्च बहून् ज्ञात्वा राजर्षीश्च परंतप। सुरीन् महतश्चान्यान् ब्रह्मर्षीन् सूर्यसंनिभान्॥ ऐश्वर्याच्चयावितान् दृष्टा कालेन महता नृप। महतां भूतसंघानां श्रुत्वा नाशं च पार्थिव॥ गतिं चाप्यशुभां ज्ञात्वा नृपते पापकर्मिणाम्। वैतरण्यां च यद् दुःखं पतितानां यमक्षये॥ योनीषु च विचित्रासु संसारानशुभांस्तथा। जठरे चाशुभे वासं शोणितोदकभाजने॥ श्लेष्ममूत्रपुरीषे च तीव्रगन्धसमन्विते। शुक्रशोणितसंघाते मज्जास्नायुपरिग्रहे।॥ शिराशतसमाकीर्णे नवद्वारे पुरेऽशुचौ। विज्ञाय हितमात्मानं योगांश्च विविधान् नृप॥ तामसानां च जन्तूनां रमणीयावृतात्मनाम्। सात्त्विकानां च जन्तूनां कुत्सितं भरतर्षभ॥ गर्हितं महतामर्थे सांख्यानां विदितात्मनाम्। उपप्लवांस्तथा घोराशशिनस्तेजसस्तथा॥ ताराणां पतनं दृष्ट्वा नक्षत्राणां च पर्ययम्। द्वन्द्वानां विप्रयोगं च विज्ञाय कृपणं नृप।॥ अन्योन्यभक्षणं दृष्ट्वा भूतानामपि चाशुभम्। बाल्ये मोहं च विज्ञाय क्षयं देहस्य चाशुभम्॥ रागे मोहे च सम्प्राप्ते क्वचित् सत्त्वं समाश्रितम्। सहस्रेषु नरः कश्चिन्मोक्षबुद्धिं समाश्रितः॥ दुर्लभत्वं च मोक्षस्य विज्ञाय श्रुतिपूर्वकम्। बहुमानमलब्धेषु लब्धे मध्यस्थतां पुनः॥ विषयाणां च दौरात्म्यं विज्ञाय नृपते पुनः। गतासूनां च कौन्तेय देहान् दृष्ट्वा तथाशुभान्॥ वासं कुलेषु जन्तूनां दुःखं विज्ञाय भारत। ब्रह्मघ्नानां गति ज्ञात्वा पतितानां सुदारुणाम्॥ सुरापाने च सक्तानां ब्राह्मणानां दुरात्मनाम्। गुरुदारप्रसक्तानां गतिं विज्ञाय चाशुभाम्॥ जननीषु च वर्तन्ते ये न सम्यग् युधिष्ठिर। सदेवकेषु लोकेषु ये न वर्तन्ति मानवाः॥ तेन ज्ञानेन विज्ञाय गतिं चाशुभकर्मणाम्। तिर्यग्योनिगतानां च विज्ञाय गतयः पृथक्॥ वेदवादांस्तथा चित्रानृतूनां पर्ययांस्तथा। क्षयं संवत्सराणां च मासानां च क्षयं तथा॥ पक्षक्षयं तथा दृष्ट्वा दिवसानां च संक्षयम्। क्षयं वृद्धिं च चन्द्रस्य दृष्ट्वा प्रत्यक्षतस्तथा॥ वृद्धिं दृष्ट्वा समुद्राणां क्षयं तेषां तथा पुनः। क्षयं धनानां दृष्ट्वा च पुनर्वृद्धिं तथैव च॥ संयोगानां क्षयं दृष्ट्वा युगानां च विशेषतः। क्षयं च दृष्ट्वा शैलानां क्षयं च सरितां तथा॥ वर्णानां च क्षयं दृष्ट्वा क्षयान्तं च पुनः पुनः। जरामृत्युं तथा जन्म दृष्ट्वा दुःखानि चैव ह॥ देहदोषांस्तथा ज्ञात्वा तेषां दुःखं च तत्त्वतः। देहविक्लवतां चैव सम्यग् विज्ञाय तत्त्वतः॥ आत्मदोषांश्च विज्ञाय सर्वानात्मनि संश्रितान्। स्वदेहादुत्थितान् गन्धांस्तथा विज्ञाय चाशुभान्॥
Knowing that this body, that is endued with sixteen possessions, is the result of the quality of goodness, understanding fully the nature of the physical organs and the consciousness that lives within it, recognising the one existent Being that lives in the body, viz., the Soul, which stands aloof from every physical concern which is affected by no sin, realising the nature of that second object, viz., the acts of persons attached to the objects of the senses, understanding also the nature of the senses and the sensual objects which have their refuge in the Soul, appreciating the difficulty of Liberation and the scriptures describing it, knowing fully the nature of the vital airs called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz., the one going downward and the other going upward, indeed, knowing those seven vital airs ordained to perform seven different functions, ascertaining the nature of the Patriarchs and the Rishis and the numberless high paths, of virtue of righteousness, and the seven Rishis and the innumerable royal Rishis, scorcher of enemies, and the great celestial Rishis and, the other twice-born Rishis effulgent like the Sun, seeing all these losing their power in course of many long ages, O king, hearing of the destruction of even of all the powerful beings in the universe, understanding also the inauspicious end that is got, O king, by creatures of sinful deeds, and the miseries endured by those that fall into the river Vaitarni in the kingdom of Yama, and the inauspicious wanderings of creatures through various wombs, and the nature of their residence in the filthy uterus in the midst of blood and water and phlegm and urine and faeces, all of had smell, and then in bodies that originate from the union of blood and the vital seed, of marrow and sinews, full of hundreds of nerves and arteries and forining an impure palace of nine doors, understanding also what is for his well-being, what those various combinations are which produce good, seeing the abominable conduct of creatures whose natures characterised by Darkness, Goodness or Ignorance, O chief of Bharata's race, conduct that is censured, in view of its incapacity to acquire Liberation by the followers of the Sankhya doctrine who understand fully the Soul, seeing the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the separation of all united objects, and the diabolical conduct of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, marking the little attachment creatures have to the quality of Goodness account of their being overwhelmed by anger and stupefaction, seeing Own are on also only one among thousands of human beings determined to struggle after the acquisition of Liberation, understanding the difficulty of acquiring Liberation according to what is mentioned in the scriptures, marking the hankering that creatures shew for all unattained objects and their comparative indifference to all objects that have been acquired, marking the wickedness that proceeds from all objects of the senses, O king, and the repulsive bodies, O son of Kunti, of dead persons, and the residence, always fraught with sorrow, of human beings, O Bharata, in houses, knowing the end of those terrible and degraded men who become guilty of killing Brahmanas, and of those wicked Brahmanas who are given to the drinking of alcohol, and the equally sad end of those who visit the wives of their preceptors, and of those men, O Yudhisthira, who do not properly respect their mothers, as also of those who have no reverence and worship to offer to the gods, understanding also, with the help of that knowledge, the end that befalls all perpetrators of wicked deeds, and the various ends that befall those who have taken birth among the intermediate orders, ascertaining the various declarations of the Vedas, the courses of seasons, the fading of years, of months, of fortnights, and of days, seeing directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the decrease of wealth and its increase once more, and, the separation of united objects, the lapse of cycles, the destruction of mountains, the drying up of rivers, the deterioration of the several orders and the end also of that deterioration taking place repeatedly, seeing the birthi, decrepitude, death, and sorrows of creatures, knowing truly the faults relating to the body and the sorrows which human beings suffer from, and the changes to which the bodies of creatures are subject, and understanding all the faults which attach to their own souls, and also all the inauspicious faults that attach to their own bodied.
युधिष्ठिर उवाच कान् स्वगात्रोद्भवान् दोषान् पश्यस्यमितविक्रम्। एतन्मे संशयं कृत्स्नं वक्तुमर्हसि तत्त्वतः॥
Yudhishthira said O you of immeasurable energy, what are those faults which you see in one's body? You should explain this doubt to me fully and truly.
भीष्म उवाच पञ्च दोषान् प्रभो देहे प्रवदन्ति मनीषिणः। मार्गज्ञाः कापिलाः सांख्याः शृणु तानरिसूदन॥
Bhishma said Listen, O killer of enemies, the Sankhyas or followers of Kapila, who are conversant with all paths and gifted with wisdom, say that there are in all five faults, O powerful one, in the human, body.
कामक्रोधौ भयं निद्रा पञ्चमः श्वास उच्यते। एते दोषाः शरीरेषु दृश्यन्ते सर्वदेहिनाम्॥ छिन्दन्ति क्षमया क्रोधं कामं संकल्पवर्जनात्।
They are Desire, Anger, Fear, Sleep and Breath. These faults are seen in the bodies of all embodied creatures. They who are gifted with wisdom cut the root of anger with the help of Forgiveness. Desire is cut off by renouncing all purposes.
सत्त्वसंसेवनान्निद्रामप्रमादाद् भयं तथा। छिन्दन्ति पञ्चमं श्वासमल्पाहारतया नृप॥
By cultivation of the quality of Goodness (Sattva) sleep is conquered and Fear in conquered by cultivating carefulness. Breath is conquered by restriction of diet, О king.
गुणान् गुणशतैर्ज्ञात्वा दोषान् दोषशतैरपि। हेतून् हेतुशतैश्चित्रश्चित्रान् विज्ञाय तत्त्वतः॥ अपां फेनोपमं लोकं विष्णोर्मायाशतैर्वृतम्। चित्रभित्तिप्रतीकाशं नलसारमनर्थकम्॥ तमः श्रुभ्रनिभं दृष्ट्वा वर्षबुबुदसंनिभम्। नाशनायं सुखाद्धीनं नाशोत्तरमिहावशम्॥ रजस्तमसि सम्मग्नं पङ्के द्विपमिवावशम्। सांख्या राजन् महाप्राज्ञा स्त्यक्त्वा स्नेहं प्रजाकृतम्।।६१ ज्ञानयोगेन सांख्येन व्यापिना महता नृप। राजसानशुभान् गन्धांस्तामसांश्च तथाविधान्॥ पुण्यांश्च सात्त्विकान् मन्धान स्पर्शजान् देहसंश्रितान्। छित्त्वाऽऽशु ज्ञानशस्त्रेण तपोदण्डेन भारत॥ ततो दुःखोदकं घोरं चिन्ताशोकमहाह्रदम्। व्याधिमृत्युमहाग्राहं महाभयमहोरगम्॥
Truly understanding qualities by the help of hundreds of qualities and faults by hundreds of faults, and various causes by hundreds of causes, determining that the world is like the froth of water, covered by hundreds of illusions flowing from Vishnu, like a painted place, and as unsubstantial as a reed, seeing it to be like a dark pit, or as unreal as bubbles of water, for the years that compose its age are as fleeting as bubbles, seeing it exposed to immediate destruction, bereft of happiness, having certain ruin for its end and from which it can never escape, sunk in Darkness and Ignorance and utterly helpless like an elephant sunk in mire,-noting all this-this the Sankhyas, O king, gifted with great wisdom, renouncing all affection arising from one's relations towards one's children, by the help, O king, of that extensive and all embracing knowledge which their system advocates, and cutting off quickly, with the weapon of knowledge and the bludgeon of penances, 0 Bharata, all inauspicious smell begotten of Darkness and all scents of a like nature originating from Ignorance and all auspicious scents arising from Goodness and all pleasures of the touch born of the same three qualities and attaching to the body, indeed, O Bharata, aided by the Yoga of knowledge, these Yatis crowned with success,-Cross the Ocean of life. That dreadful Ocean has sorrow for its waters. Anxiety and grief from its deep lakes. Disease and death are its huge alligators. The great fears that strike the heart at every step are its huge snakes.
तमःकूर्म रजोमीनं प्रज्ञया संतरन्त्युत। स्नेहपy जरादुर्ग ज्ञानद्वीपमरिंदम॥ कर्मागाधं सत्यतीरं स्थितव्रतमरिंदम्। हिंसाशीघ्रमहावेगं नानारससमाकरम्॥ नानाप्रीतिमहारलं दुः खज्वरसमीरणम्। शोकतृष्णामहावर्त तीक्ष्णव्याधिमहागजम्॥ अस्थिसंघातसंघटं श्लेष्मफेनमरिंदम। दानमुक्ताकरं घोरं शोणितह्रदविद्रुमम्॥ हसितोत्क्रुष्टनिर्घोषं नानाज्ञानसुदुस्तरम्। रोदनाश्रुमलक्षारं संगत्यागपरायणम्॥ पुत्रदारजलौकौघं मित्रबान्धवपत्तनम्। अहिंसासत्यमर्यादं प्राणत्यागमहोर्मिणम्॥ वेदान्तगमनद्वीपं सर्वभूतदयोदधिम्। मोक्षदुर्लाभविषयं वडवामुखसागरम्॥ तरन्ति यतयः सिद्धा ज्ञानयानेन भारत। तीर्वातिदुस्तरं जन्म विशन्ति विमलं नभः॥
The deeds begotton by Ignorance are its tortoises. Those begotten by Darkness are its fishes. Wisdom forms the raft for crossing it. The affections cherished for objects of the senses are its mire. Decrepitude forms its region of grief and trouble. Knowledge, O chastiser of enemies, is its island. Acts form its great depth. Truth is its shores. Pious observances form the verdant weeds floating on its bosom. Envy forms its rapid and powerful current. The various sentiments of the heart form its mines. The various sorts of gratification are its valuable gems. Grief and fever are its winds. Misery and thirst are its powerful eddies. Painful and fatal diseases are its huge elephants. The assemblage of bones form its flights of steps, and phlegm is its froth. gifts are the pearl-banks. The lakes of blood the corals. Loud laughter forms its roars. Various sciences are its impassability. Tears are its brine. Renunciation of company forms the high refuge. Children and wives are its unnumbered leeches. Friends and kinsmen are the cities and towns on its shores. Abstention from injury, and Truth, form its boundary line. Death is its storm-wave. The knowledge of Vedanta is the island. Acts of mercy towards all creatures from its life-buoys, and Liberation is the costly article offered to those going on its waters in search of merchandise. Like its prototype with its equine head sending out flames of fire, this occan too has its fiery dread. Having got over the liability, that is so difficult to get over, of living within the gross body the Sankhyas enter into pure ether.
तत्र तान् सुकृतीन् सांख्यान् सूर्यो वहति रश्मिभिः। पद्मतन्तुवदाविश्य प्रवहन विषयान् नृप॥
The Sun-god then bears, with his rays, those pious men who prastise the Sankhya doctrines. Like the fibres of the lotus-stalk carrying water to the flower into which they all converge, the Sun-God, drinking all things from the universe, conveys them to those good and wise men.
तत्र तान् प्रवहो वायुः प्रतिगृह्णाति भारत। वीतरागान् यतीन् सिद्धान् वीर्ययुक्तांस्तपोधनान्॥ सूक्ष्मः शीतः सुगन्धी च सुखस्पर्शश्च भारत। सप्तानां मरुतां श्रेष्ठो लोकान् गच्छति यः शुभान्। स तान् वहति कौन्तेय नभसः परमां गतिम्॥ नभो वहति लोकेश रजसः परमां गतिम्। रजो वहति राजेन्द्र सत्त्वस्य परमां गतिम्॥
Their attachments all dissipated, possesed of energy, endued with wealth of penances, and crowned with success, these Yatis, O Bharata, are carried by that wind, which is subtile, cooling, fragrant, and sweet to the touch, O Bharata! In fact, that wind which is the best of seven winds, and which blows in regions of great happiness, conveys them, O son of Kunti, to that which is the highest and in ether. Then ether into which they are carried, O king, conveys them to the highest and of Darkness.
सत्त्वं वहति शुद्धात्मन् परं नारायण प्रभुम्। प्रभुर्वहति शुद्धात्मा परमात्मानमात्मना॥
Darkness then carries them to the highest end of Goodness. Goodness then bears them,O you of pure soul, to the Supreme and powerful Narayana.
परमात्मानमासाद्य तद्भूतायतनामलाः। अमृतत्वाय कल्पन्ते न निवर्तन्ति वा विभो॥ परमा सा गतिः पार्थ निर्द्वन्द्वानां महात्मनाम्। सत्यार्जवरतानां वै सर्वभूतदयावताम्॥
The powerful and pure-souled Narayana at last through himself, carries them to the Supreme Soul, those pure persons, who have become the body of Brahman, attain to immortality, and they have never afterwards to come back from that position, O King! That is the highest end, O son of Pritha, which is acquired by those great men who have got over the influence of all pairs of opposites.
युधिष्ठिर उवाच स्थानमुत्तममासाद्य भगवन्तं स्थिरव्रताः। आजन्ममरणं वा ते स्मरन्त्युत न वानघ॥
Yudhishthira said O pure one, have those persons of firm Vows, after they have acquired that excellent position which is fraught with power and happiness, and recollection of their lives including birth and death?
यदत्र तथ्यं तन्मे त्वं यथावद् वक्तुमर्हसि। त्वदृते पुरुषं नान्यं प्रष्टुमर्हामि कौरव॥
You should tell me properly what the truth is in this respect. O you of Kuru's race, I do not think it proper to ask any one else but you,
मोक्षे दोषो महानेष प्राप्य सिद्धिं गतानृषीन्। यदि तत्रैव विज्ञाने वर्तन्ते यतयः परे॥ प्रवृत्तिलक्षणं धर्मं पश्यामि परमं नृप। मग्नस्य हि परे ज्ञाने किं नु दुःखतरं भवेत्॥
Following the scriptures relating to Liberation, I find this great fault in the subject, If, having attained to that high state, the Yatis continue to live in consciousness, it would appear, O king, that the religion of work is superior. If, again, consciousness disappear from the liberated state and one who has become liberated only resembles a person sunk in dreamless slumber, then nothing can be more improper than to say that there is really no consciousness in Liberation.
भीष्म उवाच यथान्यायं त्वया तात प्रश्नः पृष्टः सुसंकटः। बुधानामपि सम्मोहः प्रश्नेऽस्मिन् भरतर्षभ॥
Bhishma said “However difficult it may be to answer it, the question which you have asked, O son, is proper. Verily, the question is of such a nature that even the highly learned men become stupefied in answering it, O chief of Bharata's racc.
अत्रापि तत्त्वं परमं शृणु सम्यड्मयेरितम्। बुद्धिश्च परमा यत्र कापिलानां महात्मनाम्॥
For all that, hear what the truth is as explained by me. The great followers of Kapila have set their keen understandings on this point.
इन्द्रियाण्येव बुध्यन्ते स्वदेहे देहिनां नृप। कारणान्यात्मनस्तानि सूक्ष्मः पश्यति तैस्तु सः॥
The senses of knowledge, O king, placed in the bodies of embodied creatures, are engaged in their respective functions of perception. They form the instruments of the Soul, for it through them that subtile Being perceives.
आत्मना विप्रहीणानि काष्ठकुड्यसमानि तु। विनश्यन्ति न संदेहः फेना इव महार्णवे॥
Disassociated from the Soul, the senses are like pieces of wood, and are, forsooth, destroyed like the forth that is seen on the bosom of the ocean.
इन्द्रियैः सह सुप्तस्य देहिनः शत्रुतापन। सूक्ष्मश्चरति सर्वत्र नभसीव समीरणः॥
When the embodied creature, O scorcher of enemies, goes into sleep together with his senses, the subtile Soul then roves among all objects like the wind through ether.
स पश्यति यथान्यायं स्पर्शान् स्पृशति वा विभो। बुध्यमानो यथापूर्वमखिलेनेह भारत॥
The Subtile Soul, during sleep continues to see and touch all objects of touch, O king, and get other perceptions, as well as when it is awake.
इन्द्रियाणीह सर्वाणि स्वे स्वे स्थाने यथाविधि। अनीशत्वात् प्रलीयन्ते सर्पा हतविषा इव॥
On account of their inability to act without their director, the senses, during slumber, all become extinguished in their respective places like snakes shorn of poison.
इन्द्रियाणां तु सर्वेषां स्वस्थानेष्वेव सर्वशः। आक्रम्य गतयः सूक्ष्माश्चरत्यात्मा न संशयः॥
At such times, the subtile Soul, repairing into the respective places of all the senses, forsooth, performs all their functions,
सत्त्वस्य च गुणान् कृत्स्नान् रजसश्च गुणान् पुनः। गुणांश्च तमसः सर्वान् गुणान् बुद्धेश्च भारत॥ गुणांश्च मनसश्चापि नभसश्च गुणांश्च सः। गुणान् वायोश्च धर्मात्मंस्तेजसश्च गुणान् पुनः॥ अपां गुणांस्तथा पार्थ पार्थिवांश्च गुणानपि। सर्वाण्येव गुणैर्व्याप्य क्षेत्रज्ञषु युधिष्ठिर॥ मनोऽनु याति क्षेत्रज्ञं कर्मणी च शुभाशुभे। शिष्या इव महात्मानमिन्द्रियाणि च तं प्रभो॥
All the qualities of Goodness, all the attributes of the Understanding, O Bharata, as also those of Mind, and Ether, and Wind, O you of righteous soul, and all the attributes of liquid substances, of Water, O Partha, and of Earth,-these senses with these qualities,-0 Yudhishthira, which stick to sentiences, are along with the individual Soul itself, overwhelmed by the Supreme Soul or Brahma. Acts also, good and bad, overwhelm that individual Soul. Like disciples attending their preceptor with respect, the senses too wait upon the individual Soul.
प्रकृतिं चाप्यतिक्रम्य गच्छत्यात्मानमव्ययम्। परं नारायणात्मानं निर्द्वन्द्वं प्रकृतेः परम्॥
When the individual Soul, transcends Prakriti, it acquires Brahma that is changeless, that is highest, that is Narayana that is beyond all pairs of opposites, and that is above Nature.
विमुक्तः पुण्यपापेभ्यः प्रविष्टस्तमनामयम्। परमात्मानमगुणं न निवर्तति भारत॥
Freed from both merit and demerit, the individual Soul, entering the Supreme Soul which is shorn of all attributes, and which is the home of all auspiciousness, does not return thence, O Bharata.
शिष्टं तत्र मनस्तात इन्द्रियाणि च भारत। आगच्छन्ति यथाकालं गुरोः संदेशकारिणः॥
These remains, O son, only the mind with the senses, O Bharata. These have to return once more at the appointed time for satisfying the command of their great Master.
शक्यं चाल्पेन कालेन शान्ति प्राप्तुं गुणार्थिना। एवमुक्तेन कौन्तेय युक्तज्ञानेन मोक्षिणा॥
Soon after, O son of Kunti, cast off the Yati striving after Liberation, gifted as he is with knowledge and desirous as he is of quality, succeeds in attaining to that peace of Liberation which one enjoys without the body.
सांख्या राजन् महाप्राज्ञा गच्छन्ति परमां गतिम्। ज्ञानेनानेन कौन्तेय तुल्यं ज्ञानं न विद्यते॥
The Sankhyas, O king, are gifted with great wisdom. They acquire the highest end by means of this kind of knowledge. There is no knowledge that is equal to this.
अत्र ते संशयो मा भूज्ज्ञानं सांख्यं परं मतम्। अक्षरं ध्रुवमेवोक्तं पूर्ण ब्रह्म सनातनम्॥
Do not give way to any sort of doubt. The Knowledge which is described in the system of the Sankhyas is considered all the highest. That knowledge is immutable and is eternal. It is eternal Brahma.
अनादिमध्यनिधनं निर्द्वन्द्वं कर्तृ शाश्वतम्। कूटस्थं चैव नित्यं च यद् वदन्ति मनीषिणः॥
It has no beginning, middle, and end. It is above all pairs of opposites. It is the cause of the creation of the universe. It stands fully. It is without decrease of any kind. It is uniform, and everlasting. Thus are its praises recited by the wise.
यतः सर्वाः प्रवर्तन्ते सर्गप्रलयविक्रियाः। यच्च शंसन्ति शास्त्रेषु वदन्ति परमर्षयः॥
From it originate creation and destruction and all metamorphoses. The great Rishis speak of it and praise it in the scriptures.
सर्वे विप्राश्च देवाश्च तथा शमविदो जनाः। ब्रह्मण्यं परमं देवमनन्तं परमच्युतम्॥
All learned Brahmanas and all the gods and all pious men consider it as originating from Brahma. Supreme, Divine, Infinite, Immutable, and Undeteriorating.
प्रार्थयन्तश्च तं विप्रा वदन्ति गुणबुद्धयः। सम्यग्युक्तास्तथा योगाः सांख्याश्चामितदर्शनाः॥
All Brahmanas, again, who are attached to objects of the senses worship and applaud it by ascribing to it attributes that belong to illusion. The same is the opinion of Yogins well observant of penances and meditation and of Sankhyas of great insight.
अमूर्तेस्तस्य कौन्तेय सांख्यं मूर्तिरिति श्रुतिः। अभिज्ञानानि तस्याहुर्मतं हि भरतर्षभ॥
The Shrutis say, O son of Kunti, that the Sankhya system of philosophy is the form of that Formless One. The cognition have, O chief of Bharata's race, been said to be the knowledge of Brahma.
द्विविधानीह भूतानि पृथिव्यां पृथिवीपते। जङ्गमागमसंज्ञानि जङ्गमं तु विशिष्यते॥
There are two kinds of creatures on Earth, O king, viz., mobile and immobile. Of these, those that are mobile are superior.
ज्ञानं महद् यद्धि महत्सु राजन् वेदेषु सांख्येषु तथैव योगे। यच्चापि दृष्टं विविधं पुराणे सांख्यागतं तन्निखिलं नरेन्द्र॥
That high knowledge, O king, which is in persons conversant with Brahma, and that which is in the Vedas, and that which is seen in other scriptures, and that in Yoga, and that which may be seen in the various Puranas, are all, O monarch, to be found in Sankhya philosophy.
यच्चेतिहासेषु महत्सु दृष्टं यच्चार्थशास्त्रे नृप शिष्टजुष्टे। ज्ञानं च लोके यदिहास्ति किंचित् सांख्यागतं तच्च महन्महात्मन्॥
Whatever knowledge is seen to exist in great histories, whatever knowledge is, O king, in the sciences about the acquisition of riches as approved by the wise, whatever other knowledge exists in this world,-all these,-originate, O great king, from the high knowledge that is among the Sankhyas.
शमश्च दृष्टः परमं बलं च ज्ञानं च सूक्ष्मं च यथावदुक्तम्। तपांसि सूक्ष्माणि सुखानि चैव सांख्ये यथावद् विहितानि राजन्॥
Tranquillity of soul, high power, all subtile knowledge of which the scriptures speak, penances of subtile force, and all sorts of happiness, O king, have all been duly ordained in the Sankhya system,
विपर्यये तस्य हि पार्थ देवान् गच्छन्ति सांख्याः सततं सुखेन। तांश्चानुसंचार्य ततः कृतार्थाः पतन्ति विप्रेषु यतेषु भूयः॥
Failing to acquire, O son of Pritha, that complete knowledge which is recommended by their system, the Sankhyas attain to the dignity of gods and pass many years in happiness. Ruling over the celestials as they will, they fall, upon the expiration of the fixed period, among learned Brahmanas and Yatis.
हित्वा च देहं प्रविशन्ति देवं दिवौकसौ द्यामिव पार्थ सांख्या:। अतोऽधिकं तेऽभिरता महार्हे सांख्ये द्विजाः पार्थिव शिष्टजुष्टे॥
Renouncing this body, those twice-born ones that follow the Sankhya system enter into the superior state of Brahma like the gods entering into the sky by devoting themselves wholly to that worshipful system which is theirs and which is adored by all wise men.
तेषां न तिर्यग्गमनं हि दृष्टं नार्वाग्गति पाप:कृताधिवासः। न वा प्रधाना अपि ते द्विजातयो ये ज्ञानमेतन्नृपतेऽनुरक्ताः॥
Those twice-born ones who are given to the acquisition of that knowledge which is recommended in the Sankhya system, even if they fail to acquire eminence, are never seen to fall among intermediate creatures, or to sink into the state of sinful men.
सांख्यं विशालं परमं पुराणं महार्णवं विमलमुदारकान्तम्। कृत्स्नं च सांख्यं नृपते महात्मा नारायणो धारयतेऽप्रमेयम्॥
That great person who is fully conversant with the vast, high, ancient, oncean-like, and immeasurable Sankhya system who is pure and liberal and agreeable, becomes, O king, equal to Narayana.
एतन्मयोक्तं नरदेव तत्त्वं नारायणो विश्वमिदं पुराणम्। संसर्गकाले च करोति सर्ग संहारकाले च तदत्ति भूयः॥ संहृत्य सर्वं निजदेहसंस्थं कृत्वाप्सु शेते जगदन्तरात्मा॥
I have now told you, O god among men, the truth about the Sankhya system. It is the embodiment of Narayana, of the universe as it exists from antiquity. When the time of Creation comes, He causes the Creation to come into being, and when the time comes for destruction. He swallows up everything. Having withdrawn everything into his own body he goes to slumber,-that inner Soul of the universe.