Mahabharata — Volume VIII (Dutt edition) — Chapter 143

MBh 8 143.1

याज्ञवक्ल्य उवाच सांख्यज्ञानं मया प्रोक्तं योगज्ञानं निबोध मे। यथाश्रुतं यथादृष्टं तत्त्वेन नृपसत्तम॥

yājñavaklya uvāca sāṃkhyajñānaṃ mayā proktaṃ yogajñānaṃ nibodha me| yathāśrutaṃ yathādṛṣṭaṃ tattvena nṛpasattama||

Yajnavalkya said, I have already spoken to you of the science of the Sankhyas. Hear now as I truly describe the science of the Yogins as heard and seen my me, O best of kings. are

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.2

नास्ति सांख्यसमं ज्ञानं नास्ति योगसमं बलम्। तावुभावेकचर्यो तावुभावनिधनौ स्मृतौ॥

nāsti sāṃkhyasamaṃ jñānaṃ nāsti yogasamaṃ balam| tāvubhāvekacaryo tāvubhāvanidhanau smṛtau||

There is no Knowledge like that of the Sankhyas. There is no power like that of Yoga. These two prescribe the same practices, and both are considered as capable of leading to Liberation.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.3

पृथक् पृथक् प्रपश्यन्ति येऽप्यबुद्धिरता नराः। वयं तु राजन् पश्याम एकमेव तु निश्चयात्॥

pṛthak pṛthak prapaśyanti ye'pyabuddhiratā narāḥ| vayaṃ tu rājan paśyāma ekameva tu niścayāt||

Those men who not blest with intelligence consider the Sankhya and the Yoga systems to be different from each other. We, however, O king, regard them as one and the same, according to the conclusion to which we have arrived.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.4

यदेव योगाः पश्यन्ति तत् सांख्यैरपि दृश्यते। एकं सांख्यं च योगं च यः पश्यति स तत्त्ववित्॥

yadeva yogāḥ paśyanti tat sāṃkhyairapi dṛśyate| ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa tattvavit||

What the Yogins have in view is the very same which the Sankhyas also have in view. He who sees both the Sankhya and the Yoga systems to be one and the same is to be considered as truly conversant with the principles that ordain the universe.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.5

रुद्रप्रधानानपरान् विद्धि योगानरिंदम्। तेनैव चाथ देहेन विचरन्ति दिशो दश॥

rudrapradhānānaparān viddhi yogānariṃdam| tenaiva cātha dehena vicaranti diśo daśa||

Know, O king, that the vital airs and the senses are the chief instruments for practising Yoga. By only regulating those vital airs and the senses, Yogins go everywhere at their will.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.6

यावद्धि प्रलयस्तात सूक्ष्मेणाष्टगुणेन ह। योगेन लोकान् विचरन् सुखं संन्यस्य चानघ।॥

yāvaddhi pralayastāta sūkṣmeṇāṣṭaguṇena ha| yogena lokān vicaran sukhaṃ saṃnyasya cānagha|||

When the gross body is destroyed, Yogins, gifted with subtile bodies possessed of the eight Yoga powers wander over the universe, enjoying all sorts of happiness, O sinless one.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.7

वेदेषु चाष्टगुणिनं योगमाहुर्मनीषिणः। सूक्ष्ममष्टगुणं प्राहुर्नेतरं नृपसत्तम॥

vedeṣu cāṣṭaguṇinaṃ yogamāhurmanīṣiṇaḥ| sūkṣmamaṣṭaguṇaṃ prāhurnetaraṃ nṛpasattama||

The wise have, in the scriptures, spoken of Yoga as giving eight sorts of power. They have spoken of Yoga as gifted with eight limbs.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.8

द्विगुणं योगकृत्यं तु योगानां प्राहुरुत्तमम्। सगुणं निर्गुणं चैव यथा शास्त्रनिदर्शनम्॥

dviguṇaṃ yogakṛtyaṃ tu yogānāṃ prāhuruttamam| saguṇaṃ nirguṇaṃ caiva yathā śāstranidarśanam||

Indeed, O king, they have not spoken of any other sort of Yoga. It has been said that the practices of Yogins, excellent as those are of two sorts. Those two sorts, according to the characteristics described in the scriptures, are practices endued with attributes and those freed from attributes.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.9

धारणं चैव मनसः प्राणायामश्च पार्थिव। एकाग्रता च मनसः प्राणायामस्तथैव च॥

dhāraṇaṃ caiva manasaḥ prāṇāyāmaśca pārthiva| ekāgratā ca manasaḥ prāṇāyāmastathaiva ca||

The concentration of the mind together with the regulation of the vital airs. O king, is one sort. The concentration of the mind along with subjugation of the senses, is of another sort. The first kind of Yoga is said to be that possessed of qualities; the second kind is said to be that freed from qualities.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.10

प्राणायामो हि सगुणो निर्गुणं धारयेन्मनः। यद्यदृश्यति मुञ्चन् वै प्राणान् मैथिलसत्तम। वाताधिक्यं भवत्येव तस्मात् तं न समाचरेत्।।१०

prāṇāyāmo hi saguṇo nirguṇaṃ dhārayenmanaḥ| yadyadṛśyati muñcan vai prāṇān maithilasattama| vātādhikyaṃ bhavatyeva tasmāt taṃ na samācaret||10

The, again, Regulation of the Vital air is Yoga with qualities. In Yoga without qualities, the mind, freed from its functions, should be fixed. Only the regulation of the vital air which is said to be endued with qualities should, in the first instance, be practised, for, O king of Mithila, if the vital air be exhaled without mentally thinking upon a definite image, the wind in the neophyte's system will increase to his great injury.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.11

निशायाः प्रथमे यामे चोदना द्वादश स्मृताः। मध्ये स्वप्नात् परे यामे द्वादशैव तु चोदनाः॥

niśāyāḥ prathame yāme codanā dvādaśa smṛtāḥ| madhye svapnāt pare yāme dvādaśaiva tu codanāḥ||

In the first period of the night, twelve ways of suppressing the vital air are recommended. After sleep, in the last period of the night, other twelve ways of doing the same have been laid down.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.12

तदेवमुपशान्तेन दान्तेनैकान्तशीलिना। आत्मारामेण बुद्धेन योक्तव्योऽऽत्मा न संशयः॥

tadevamupaśāntena dāntenaikāntaśīlinā| ātmārāmeṇa buddhena yoktavyo''tmā na saṃśayaḥ||

Forsooth, one endued with tranquillity, of controlled senses, living in retirement, rejoicing in one's in one's own self, and fully conversant with the meaning of the scriptures, should fix his Soul.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.13

पञ्चानामिन्द्रियाणां तु दोषानाक्षिप्य पञ्चधा। शब्दं रूपं तथा स्पर्श रसं गन्धं तथैव च॥ प्रतिभामपवर्गं च प्रतिसंहृत्य मैथिल। इन्द्रियग्राममखिलं मनस्यभिनिवेश्य ह॥

pañcānāmindriyāṇāṃ tu doṣānākṣipya pañcadhā| śabdaṃ rūpaṃ tathā sparśa rasaṃ gandhaṃ tathaiva ca|| pratibhāmapavargaṃ ca pratisaṃhṛtya maithila| indriyagrāmamakhilaṃ manasyabhiniveśya ha||

Removing the five faults of the five sense, viz., (withdrawing them from their objects of) sound, form, touch, taste, and scent, and removing those conditions called Pratibha and Apavanga, O king, of the Mithilas, all the senses should be fixed upon the mind.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.14

मनस्तथैवाहंकारे प्रतिष्ठाप्य नराधिप। अहंकार तथा बुद्धौ बुद्धिं च प्रकृतावपि॥

manastathaivāhaṃkāre pratiṣṭhāpya narādhipa| ahaṃkāra tathā buddhau buddhiṃ ca prakṛtāvapi||

The mind should then be fixed on Consciousness, O king; Consciousness should next be fixed on Intelligence, and Buddhi should then be fixed on Nature.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.15

एवं हि परिसंख्याय ततो ध्यायन्ति केवलम्। विरजस्कमलं नित्यमनन्तं शुद्धमव्रणम्॥ तस्थुषं पुरुषं नित्यमभेद्यमजरामरम्। शाश्वतं चाव्ययं चैव ईशानं ब्रह्म चाव्ययम्।॥

evaṃ hi parisaṃkhyāya tato dhyāyanti kevalam| virajaskamalaṃ nityamanantaṃ śuddhamavraṇam|| tasthuṣaṃ puruṣaṃ nityamabhedyamajarāmaram| śāśvataṃ cāvyayaṃ caiva īśānaṃ brahma cāvyayam|||

Thus merging these one after another, Yogins meditate on the Supreme Soul which is One, which is freed from Darkness, which is Immutable and Infinite and Pure and without defect, and without blemish, who is Eternal Soul, who is unchangeable, who is Indivisible, who is without decay and death, who is everlasting who is above decrease, and which is Immutable Brahma.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.16

युक्तस्य तु महाराज लक्षणान्युपधारय। लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत्॥

yuktasya tu mahārāja lakṣaṇānyupadhāraya| lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet||

Listen, now, O king, to the marks of one that is Yoga. All the marks of cheerful contentment that are his who is sleeping in contentment are seen in the person, that is in Samadhi.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.17

निर्वाते तु यथा दीपो ज्वलेत् स्नेहसमन्वितः। निश्चलोखंशिखस्तद्वद् युक्तमाहुर्मनीषिणः॥

nirvāte tu yathā dīpo jvalet snehasamanvitaḥ| niścalokhaṃśikhastadvad yuktamāhurmanīṣiṇaḥ||

The person in contemplation, the wise hold looks like the fixed and upward flame of a lamp that is full of oil and that burns in a spot where there is no air.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.18

पाषाण इव मेघोत्थैर्यथा बिन्दुभिराहतः। नालं चालयितुं शक्यस्तथा युक्तस्य लक्षणम्॥

pāṣāṇa iva meghotthairyathā bindubhirāhataḥ| nālaṃ cālayituṃ śakyastathā yuktasya lakṣaṇam||

He is like a rock which is incapable of being moved in the last by even a heavy downpour from the clouds.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.19

शङ्खदुन्दुभिनिर्घोषैर्विविधैर्गीतवादितैः। क्रियमाणैर्न कम्पेत युक्तस्यैतन्निदर्शनम्॥

śaṅkhadundubhinirghoṣairvividhairgītavāditaiḥ| kriyamāṇairna kampeta yuktasyaitannidarśanam||

He is incapable of being moved by the sound of couchs and drums, or by songs, or the sound of hundreds of musical instruments beat or blown together. Even this is the characteristic of one in contemplation.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.20

तैलपात्रं यथा पूर्ण कराभ्यां गृह्य पुरुषः। सोपानमारुहेद् भीतस्तय॑मानोऽसिपाणिभिः॥ संयतात्मा भयात् तेषां न पात्राद् बिन्दुमुत्सृजेत्। तथैवोत्तरमागम्य एकाग्रमनसस्तथा॥ स्थिरत्वादिन्द्रियाणां तु निश्चलत्वात् तथैव च। एवं युक्तस्य तु मुनेर्लक्षणान्युपलक्षयेत्॥

tailapātraṃ yathā pūrṇa karābhyāṃ gṛhya puruṣaḥ| sopānamāruhed bhītastaya̭māno'sipāṇibhiḥ|| saṃyatātmā bhayāt teṣāṃ na pātrād bindumutsṛjet| tathaivottaramāgamya ekāgramanasastathā|| sthiratvādindriyāṇāṃ tu niścalatvāt tathaiva ca| evaṃ yuktasya tu munerlakṣaṇānyupalakṣayet||

As a man of cool courage and determination, while going up a flight of steps with a vessel full of oil in his hands, does not spill even a drop of the liquid if terrified and threatened by person armed with weapons, so the Yogin, when his his mind has been concentrated and when he sees the Supreme Soul in contemplation, does not, of account of the entire stoppage of the functions of his senses at such a time, move in the slightest degree. Even these should be known to be the marks of the Yogin while he is in contemplation.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.21

स्वयुक्तः पश्यते ब्रह्म यत् तत्परममव्ययम्। महतस्तमसो मध्ये स्थितं ज्वलनसंनिभम्॥

svayuktaḥ paśyate brahma yat tatparamamavyayam| mahatastamaso madhye sthitaṃ jvalanasaṃnibham||

While in contemplation, the Yogin sees Brahma which is Supreme and Immutable, and which is situated like a burning Effulgence in the midst of thick Darkness.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.22

एतेन केवलं याति त्यक्त्वा देहमसाक्षिकम्। कालेन महता राजश्रुतिरेषां सनातनी॥

etena kevalaṃ yāti tyaktvā dehamasākṣikam| kālena mahatā rājaśrutireṣāṃ sanātanī||

It is by this means that he acquires, after many years, Liberation after renouncing this inanimate body. Even this is what the eternal Shruti says.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 143.23

एतद्धि योगं योगानां किमन्यद् योगलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः॥

etaddhi yogaṃ yogānāṃ kimanyad yogalakṣaṇam| vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ||

This is called the Yoga of the Yogins. What else is it? Knowing it, they who are gifted with wisdoin consider themselves as crowned with Success.

— tr. M.N. Dutt (1891–96) (public domain)