Yoga and Sankhya Compared: The Strength of the Yogi

Verse 1 (12.306.1)

साङ्ख्ये योगे च मे तात विशेषं वक्तुमर्हसि । तव धर्मज्ञ सर्वं हि विदितं कुरुसत्तम ॥

sāṅkhye yoge ca me tāta viśeṣaṃ vaktumarhasi | tava dharmajña sarvaṃ hi viditaṃ kurusattama

Tell me, father, the difference between Sankhya and Yoga. You know everything, O knower of dharma, best of the Kurus.

Verse 2 (12.306.2)

साङ्ख्याः साङ्ख्यं प्रशंसन्ति योगा योगं द्विजातयः । वदन्ति कारणं श्रेष्ठं स्वपक्षोद्भावनाय वै ॥

sāṅkhyāḥ sāṅkhyaṃ praśaṃsanti yogā yogaṃ dvijātayaḥ | vadanti kāraṇaṃ śreṣṭhaṃ svapakṣodbhāvanāya vai

The followers of Sankhya praise Sankhya, and the twice-born who follow Yoga praise Yoga; each side states what it holds to be the best reason, in order to raise up its own position.

Verse 3 (12.306.3)

अनीश्वरः कथं मुच्येदित्येवं शत्रुसूदन । वदन्ति कारणश्रैष्ठ्यं योगाः सम्यङ्मनीषिणः ॥

anīśvaraḥ kathaṃ mucyedityevaṃ śatrusūdana | vadanti kāraṇaśraiṣṭhyaṃ yogāḥ samyaṅmanīṣiṇaḥ

"How can one who has no Lord be freed?" — in this way, O slayer of foes, the followers of Yoga, wise in their own fashion, state the reason for the superiority of Yoga.

Note on the text: Corrected सम्यङ्भनीषिणः → सम्यङ्मनीषिणः (misprint in Wikisource; भ for म, CE manīṣiṇaḥ). Wikisource कारणश्रैष्ठ्यं (CE kāraṇaiḥ śraiṣṭhyam) is a recension variant, kept.

Verse 4 (12.306.4)

वदन्ति कारणं चेदं साङ्ख्याः सम्यग्द्विजातयः । विज्ञायेह गतीः सर्वा विरक्तो विषयेषु यः ॥

vadanti kāraṇaṃ cedaṃ sāṅkhyāḥ samyagdvijātayaḥ | vijñāyeha gatīḥ sarvā virakto viṣayeṣu yaḥ

The twice-born followers of Sankhya, for their part, rightly state this reason: one who has understood all the courses of existence and is turned away from the objects of the senses

Verse 5 (12.306.5)

ऊर्ध्वं च देहात्सुव्यक्तं विमुच्येदिति नान्यथा । एतदाहुर्महाप्राज्ञाः साङ्ख्यं वै मोक्षदर्शनम् ॥

ūrdhvaṃ ca dehātsuvyaktaṃ vimucyediti nānyathā | etadāhurmahāprājñāḥ sāṅkhyaṃ vai mokṣadarśanam

will, after leaving the body, be plainly released, and not otherwise. This is what the greatly wise declare: Sankhya is the doctrine that shows liberation.

Verse 6 (12.306.6)

स्वपक्षे कारणं ग्राह्यं समर्थं वचनं हितम् । शिष्टानां हि मतं ग्राह्यं त्वद्विधैः शिष्टसंमतैः ॥

svapakṣe kāraṇaṃ grāhyaṃ samarthaṃ vacanaṃ hitam | śiṣṭānāṃ hi mataṃ grāhyaṃ tvadvidhaiḥ śiṣṭasaṃmataiḥ

In one's own school, the reason that is adopted should be capable and its statement beneficial; and the view of the learned should be accepted by men like you, whom the learned respect.

Verse 7 (12.306.7)

प्रत्यक्षहेतवो योगाः साङ्ख्याः शास्त्रविनिश्चयाः । उभे चैते मते तत्त्वे मम तात युधिष्ठिर ॥

pratyakṣahetavo yogāḥ sāṅkhyāḥ śāstraviniścayāḥ | ubhe caite mate tattve mama tāta yudhiṣṭhira

Yoga rests on direct perception, and the Sankhyas are firm in their conclusions from the scriptures. Both of these views I hold to be true, dear Yudhishthira.

Verse 8 (12.306.8)

उभे चैते मते ज्ञाने नृपते शिष्टसंमते । अनुष्ठिते यथाशास्त्रं नयेतां परमां गतिम् ॥

ubhe caite mate jñāne nṛpate śiṣṭasaṃmate | anuṣṭhite yathāśāstraṃ nayetāṃ paramāṃ gatim

Both of these doctrines, O king, are approved by the learned; practised as the scriptures prescribe, both lead to the highest goal.

Verse 9 (12.306.9)

तुल्यं शौचं तयोरेकं दया भूतेषु चानघ । व्रतानां धारणं तुल्यं दर्शनं न समं तयोः । तयोस्तु दर्शनं सम्यक्सूक्ष्माभावे प्रसज्यते ॥

tulyaṃ śaucaṃ tayorekaṃ dayā bhūteṣu cānagha | vratānāṃ dhāraṇaṃ tulyaṃ darśanaṃ na samaṃ tayoḥ | tayostu darśanaṃ samyaksūkṣmābhāve prasajyate

Purity is the same in both, and so is compassion for living beings, O sinless one; the keeping of vows is the same too, but their views are not alike. Yet the right view of the two is reached only where there is no subtlety.

Note on the text: Removed the stray wiki quote marks (backtick and apostrophe) and the doubled danda printed inside line 3. Three-line verse, as on the page (labelled 12-306-9a/b/c); not auto-matched because of the extra line. Lines 1-2 = CE 12.289.9a, 9c (Wikisource तुल्यं शौचं तयोरेकं for CE tulyaṃ śaucaṃ tayor yuktam is a recension variant, kept); line 3 is the CE star passage 12.289.9d*0745_01 (tayos tu darśanaṃ samyak sūkṣme bhāve prasajyate; Wikisource reads सूक्ष्माभावे, kept).

Verse 10 (12.306.10)

यदि तुल्यं व्रतं शौचं दया चात्र फलं तथा । न तुल्यं दर्शनं कस्मात्तन्मे ब्रूहि पितामह ॥

yadi tulyaṃ vrataṃ śaucaṃ dayā cātra phalaṃ tathā | na tulyaṃ darśanaṃ kasmāttanme brūhi pitāmaha

If vow, purity and compassion are the same, and the fruit here is the same, why are their views not the same? Tell me that, grandsire.

Verse 11 (12.306.11)

रागं मोहं तथा स्नेहं कामं क्रोधं च केवलम् । योगाच्छित्त्वा ततो दोषान्पञ्चैतान्प्राप्नुवन्ति ते ॥

rāgaṃ mohaṃ tathā snehaṃ kāmaṃ krodhaṃ ca kevalam | yogācchittvā tato doṣānpañcaitānprāpnuvanti te

Cutting away by yoga these five faults — attachment, delusion, affection, desire and anger — completely, they then reach the goal.

Verse 12 (12.306.12)

यथा चानिमिषाः स्थूला जालं छित्त्वा पुनर्जलम् । प्राप्नुवन्ति तथा योगास्तत्पदं वीतकल्मषाः ॥

yathā cānimiṣāḥ sthūlā jālaṃ chittvā punarjalam | prāpnuvanti tathā yogāstatpadaṃ vītakalmaṣāḥ

As large fish, breaking through a net, reach the water again, so the yogis, their stains washed away, reach that state.

Verse 13 (12.306.13)

तथैव वागुरां छित्त्वा बलवन्तो यथा मृगाः । प्राप्नुयुर्विमलं मार्गं विमुक्ताः सर्वबन्धनैः ॥

tathaiva vāgurāṃ chittvā balavanto yathā mṛgāḥ | prāpnuyurvimalaṃ mārgaṃ vimuktāḥ sarvabandhanaiḥ

Just so, as strong deer break the snare, freed from every bond, and find a clear path,

Verse 14 (12.306.14)

लोभजानि तथा राजन्बन्धनानि बलान्विताः । छित्त्वा योगात्परं मार्गं गच्छन्ति विमलं शिवम् ॥

lobhajāni tathā rājanbandhanāni balānvitāḥ | chittvā yogātparaṃ mārgaṃ gacchanti vimalaṃ śivam

so too, O king, the strong, cutting through the bonds born of greed, go by yoga to the supreme path, which is spotless and auspicious.

Verse 15 (12.306.15)

अबलाश्च मृगा राजन्वागुरासु यथा परे । विनश्यन्ति न संदेहस्तद्वद्योगबलादृते ॥

abalāśca mṛgā rājanvāgurāsu yathā pare | vinaśyanti na saṃdehastadvadyogabalādṛte

But weak deer, O king, caught in snares, perish beyond all doubt, as others do; so it is with those who lack the strength of yoga.

Verse 16 (12.306.16)

बलहीनाश्च कौन्तेय यथा जालं गता झषाः । अन्तं गच्छन्ति राजेन्द्र योगास्तद्वत्सुदुर्बलाः ॥

balahīnāśca kaunteya yathā jālaṃ gatā jhaṣāḥ | antaṃ gacchanti rājendra yogāstadvatsudurbalāḥ

And as fish without strength, once they have gone into a net, come to their end, O king of kings, O son of Kunti, so do yogis who are very weak.

Verse 17 (12.306.17)

यथा च शकुनाः सूक्ष्मं प्राप्य जालमरिंदम । तत्र सक्ता विपद्यन्ते मुच्यन्ते च बलान्विताः ॥

yathā ca śakunāḥ sūkṣmaṃ prāpya jālamariṃdama | tatra saktā vipadyante mucyante ca balānvitāḥ

As small birds, O subduer of foes, falling into a fine net, are caught in it and perish, while the strong among them get free,

Verse 18 (12.306.18)

कर्मजैर्बन्धनैर्बद्धास्तद्वद्योगाः परंतप । अबला वै विनश्यन्ति मुच्यन्ते च बलान्विताः ॥

karmajairbandhanairbaddhāstadvadyogāḥ paraṃtapa | abalā vai vinaśyanti mucyante ca balānvitāḥ

so, O scorcher of foes, are yogis who are bound by the bonds born of action: the weak perish, and the strong are freed.

Verse 19 (12.306.19)

अल्पकश्च यथा राजन्वह्निः शाम्यति दुर्बलः । आक्रान्त इन्धनैः स्थूलैस्तद्वद्योगोऽबलः प्रभो ॥

alpakaśca yathā rājanvahniḥ śāmyati durbalaḥ | ākrānta indhanaiḥ sthūlaistadvadyogo'balaḥ prabho

As a small fire, O king, dies down when weak, overpowered by heavy fuel, so it is, O lord, with a yoga that lacks strength.

Note on the text: Corrected योगो बलः → योगोऽबलः (misprint in Wikisource; missing avagraha, which flips the sense — a weak yoga, like a weak fire, is overpowered; CE yogo 'balaḥ).

Verse 20 (12.306.20)

स एव च यदा राजन्वह्निर्जातबलः पुनः । समीरणयुतः क्षिप्रं दहेत्कृत्स्नां महीमपि ॥

sa eva ca yadā rājanvahnirjātabalaḥ punaḥ | samīraṇayutaḥ kṣipraṃ dahetkṛtsnāṃ mahīmapi

But when that same fire, O king, has grown strong again and has the wind with it, it can quickly burn up even the whole earth.

Verse 21 (12.306.21)

तद्वज्जातबलो योगी दीप्ततेजा महाबलः । अन्तकाल इवादित्यः कृत्स्नं संशोषयेज्जगत् ॥

tadvajjātabalo yogī dīptatejā mahābalaḥ | antakāla ivādityaḥ kṛtsnaṃ saṃśoṣayejjagat

In the same way a yogi who has gained strength, blazing with energy and of great might, could dry up the whole world, like the sun at the end of time.

Verse 22 (12.306.22)

दुर्बलश्च यथा राजन्स्रोतसा हियते नरः । बलहीनस्तथा योगो विषयैर्ह्रियतेऽवशः ॥

durbalaśca yathā rājansrotasā hiyate naraḥ | balahīnastathā yogo viṣayairhriyate'vaśaḥ

As a weak man, O king, is swept away by a current, so a yogi without strength is carried helplessly away by the objects of the senses.

Verse 23 (12.306.23)

तदेव च महास्रोतो विष्टम्भयति वारणः । तद्वद्योगबलं लब्ध्वा व्यूहते विषयान्बहून् ॥

tadeva ca mahāsroto viṣṭambhayati vāraṇaḥ | tadvadyogabalaṃ labdhvā vyūhate viṣayānbahūn

And as an elephant checks that same great current, so a yogi who has gained the strength of yoga pushes aside many objects of the senses.

Verse 24 (12.306.24)

विशन्ति चावशाः पार्थ योगाद्योगबलान्विताः । प्रजापतीनृषीन्देवान्महाभूतानि चेश्वराः ॥

viśanti cāvaśāḥ pārtha yogādyogabalānvitāḥ | prajāpatīnṛṣīndevānmahābhūtāni ceśvarāḥ

Endowed with the strength of yoga, O Partha, they enter by yoga, unhindered, into the Prajapatis, the sages, the gods and the great elements, for they are lords.

Verse 25 (12.306.25)

न यमो नान्तकः क्रुद्धो न मृत्युर्भीमविक्रमः । ईशते नृपते सर्वे योगस्यामिततेजसः ॥

na yamo nāntakaḥ kruddho na mṛtyurbhīmavikramaḥ | īśate nṛpate sarve yogasyāmitatejasaḥ

Neither Yama, nor Antaka in his anger, nor Death of terrible might — none of these, O king, has power over a yoga of boundless splendour.

Note on the text: Corrected नृत्युः → मृत्युः (misprint in Wikisource; न for म; CE mṛtyur bhīmavikramaḥ).

Verse 26 (12.306.26)

आत्मनां च सहस्राणि बहूनि भरतर्षभ । योगः कुर्याद्बलं प्राप्य तैश्च सर्वैर्महीं चरेत् ॥

ātmanāṃ ca sahasrāṇi bahūni bharatarṣabha | yogaḥ kuryādbalaṃ prāpya taiśca sarvairmahīṃ caret

Gaining strength, O best of the Bharatas, a yogi can make many thousands of selves, and walk the earth with all of them.

Verse 27 (12.306.27)

प्राप्नुयाद्विषयान्कश्चित्पुनश्चोग्रं तपश्चरेत् । संक्षिपेच्च पुनस्तात सूर्यस्तेजोगुणानिव ॥

prāpnuyādviṣayānkaścitpunaścograṃ tapaścaret | saṃkṣipecca punastāta sūryastejoguṇāniva

One of them may gain objects of enjoyment and then again practise fierce austerity; and he can draw it all in again, dear child, as the sun draws in its rays.

Note on the text: Corrected सूर्यस्तेतोगुणानिव → सूर्यस्तेजोगुणानिव (misprint in Wikisource; त for ज; CE sūryas tejoguṇān iva).

Verse 28 (12.306.28)

बलस्थस्य हि योगस्य बन्धनेशस्य पार्थिव । विमोक्षे प्रभविष्णुत्वमुपपन्नमसंशयम् ॥

balasthasya hi yogasya bandhaneśasya pārthiva | vimokṣe prabhaviṣṇutvamupapannamasaṃśayam

For a yogi who is established in strength and has mastery over bondage, O king, the power to bring about release is beyond doubt.

Verse 29 (12.306.29)

बलानि योगप्राप्तानि मयैतानि विशांपते । निदर्शनार्थं सूक्ष्माणि वक्ष्यामि च पुनस्तव ॥

balāni yogaprāptāni mayaitāni viśāṃpate | nidarśanārthaṃ sūkṣmāṇi vakṣyāmi ca punastava

These, O lord of the people, are the powers that yoga brings, as I have told them. For illustration I shall now give you some subtler examples as well.

Verse 30 (12.306.30)

आत्मनश्च समाधाने धारणां प्रति वा विभो । निदर्शनानि सूक्ष्माणि शृणु मे भरतर्षभ ॥

ātmanaśca samādhāne dhāraṇāṃ prati vā vibho | nidarśanāni sūkṣmāṇi śṛṇu me bharatarṣabha

Listen to me, O best of the Bharatas, to the subtle illustrations concerning the composure of the self and concentration, O mighty one.

Verse 31 (12.306.31)

अप्रमत्तो यथा धन्वी लक्ष्यं हन्ति समाहितः । युक्तः सम्यक्तथा योगी मोक्षं प्राप्नोत्यसंशयम् ॥

apramatto yathā dhanvī lakṣyaṃ hanti samāhitaḥ | yuktaḥ samyaktathā yogī mokṣaṃ prāpnotyasaṃśayam

As an alert archer with a collected mind strikes his mark, so the yogi, rightly disciplined, attains liberation beyond doubt.

Note on the text: Corrected असशयम् → असंशयम् (misprint in Wikisource; dropped anusvāra; CE asaṃśayam).

Verse 32 (12.306.32)

स्नेहपूर्णे यथा पात्रे मन आधाय निश्चलम् । पुरुषो युक्त आरोहेत्सोपानं युक्तमानसः ॥

snehapūrṇe yathā pātre mana ādhāya niścalam | puruṣo yukta ārohetsopānaṃ yuktamānasaḥ

As a man, steady in his attention, climbs a flight of steps with his mind fixed unmoving on a vessel full of oil,

Verse 33 (12.306.33)

युक्तस्तथाऽयमात्मानं योगः पार्थिव निश्चलम् । करोत्यमलमात्मानं भास्करोपमदर्शनम् ॥

yuktastathā'yamātmānaṃ yogaḥ pārthiva niścalam | karotyamalamātmānaṃ bhāskaropamadarśanam

so the disciplined one, O king, by yoga makes the self unshakable and stainless, with an appearance like the sun's.

Note on the text: Corrected षार्थिव → पार्थिव (misprint in Wikisource; ष for प; CE pārthiva).

Verse 34 (12.306.34)

यथा च नावं कौन्तेय कर्णधारः समाहितः । महार्णवगतां शीघ्रं नयेत्पार्थिव पत्तनम् ॥

yathā ca nāvaṃ kaunteya karṇadhāraḥ samāhitaḥ | mahārṇavagatāṃ śīghraṃ nayetpārthiva pattanam

And as an attentive helmsman, O son of Kunti, quickly brings a ship that has gone out upon the great ocean to harbour, O king,

Verse 35 (12.306.35)

तद्वदात्मसमाधानं युक्त्वा योगेन तत्ववित् । दुर्गमं स्थानमाप्नोति हित्वा देहमिमं नृप ॥

tadvadātmasamādhānaṃ yuktvā yogena tatvavit | durgamaṃ sthānamāpnoti hitvā dehamimaṃ nṛpa

so the knower of truth, joining the composure of the self through yoga, leaves this body behind, O king, and reaches the place that is hard to reach.

Verse 36 (12.306.36)

सारथिश्च यथा युक्त्वा सदश्वान्सुसमाहितः । देशमिष्टं नयत्याशु धन्विनं पुरुषर्षभ ॥

sārathiśca yathā yuktvā sadaśvānsusamāhitaḥ | deśamiṣṭaṃ nayatyāśu dhanvinaṃ puruṣarṣabha

As a charioteer, yoking good horses with close attention, swiftly brings the archer to the place he desires, O best of men,

Verse 37 (12.306.37)

तथैव नृपते योगी धारणासु समाहितः । प्राप्नोत्याशु परं स्थानं लक्षं मुक्त इवाशुगः ॥

tathaiva nṛpate yogī dhāraṇāsu samāhitaḥ | prāpnotyāśu paraṃ sthānaṃ lakṣaṃ mukta ivāśugaḥ

so, O king, the yogi who is absorbed in his concentrations swiftly reaches the supreme place, like a loosed arrow reaching its mark.

Verse 38 (12.306.38)

आवेश्यात्मनि चात्मानं योगी तिष्ठति योऽचलः । पापं हन्ति पुनीतानां पदमाप्नोति सोऽजरम् ॥

āveśyātmani cātmānaṃ yogī tiṣṭhati yo'calaḥ | pāpaṃ hanti punītānāṃ padamāpnoti so'jaram

Having fixed the self upon the self, the yogi stands unmoving. He destroys sin and reaches the ageless state of the purified.

Note on the text: Corrected योचलः → योऽचलः (misprint in Wikisource; missing avagraha; CE yo 'calaḥ).

Verse 39 (12.306.39)

नाभ्यां कण्ठे च शीर्षे च हृदि वक्षसि पार्श्वयोः । दर्शने श्रवणे चापि घ्राणे चामितविक्रम ॥

nābhyāṃ kaṇṭhe ca śīrṣe ca hṛdi vakṣasi pārśvayoḥ | darśane śravaṇe cāpi ghrāṇe cāmitavikrama

In the navel, the throat, the head, the heart, the chest, the two sides, and in sight, hearing and smell, O one of boundless valour,

Verse 40 (12.306.40)

स्थानेष्वेतेषु यो योगी महाव्रतसमाहितः । आत्मना सूक्ष्ममात्मानं युङ्क्ते सम्यग्विशांपते ॥

sthāneṣveteṣu yo yogī mahāvratasamāhitaḥ | ātmanā sūkṣmamātmānaṃ yuṅkte samyagviśāṃpate

in these places the yogi who is steady in the great vow rightly joins the subtle self with the self, O lord of the people.

Verse 41 (12.306.41)

स शीघ्रमचलप्रख्यं कर्म दग्ध्वा शुभाशुभम् । उत्तमं योगमास्थाय यदीच्छति विमुच्यते ॥

sa śīghramacalaprakhyaṃ karma dagdhvā śubhāśubham | uttamaṃ yogamāsthāya yadīcchati vimucyate

Swiftly burning up his deeds, good and bad, though they stand like mountains, he takes up the highest yoga and is freed whenever he wishes.

Note on the text: Corrected दग्ध्या → दग्ध्वा (misprint in Wikisource; garbled gerund; CE dagdhvā). Wikisource अचलप्रख्यं (CE amalaprajñaḥ) is a recension variant, kept.

Verse 42 (12.306.42)

आहारान्कीदृशान्कृत्वा कानि जित्वा च भारत । योगी बलमवाप्नोति तद्भवान्वक्तुमर्हति ॥

āhārānkīdṛśānkṛtvā kāni jitvā ca bhārata | yogī balamavāpnoti tadbhavānvaktumarhati

On what kinds of food, and by conquering what, does a yogi gain strength, O Bharata? Please tell me that.

Verse 43 (12.306.43)

कणानां भक्षणे युक्तः पिण्याकस्य च भारत । स्नेहानां वर्जने युक्तो योगी बलमवाप्नुयात् ॥

kaṇānāṃ bhakṣaṇe yuktaḥ piṇyākasya ca bhārata | snehānāṃ varjane yukto yogī balamavāpnuyāt

A yogi who keeps to eating broken grains and oil-cake, O Bharata, and who abstains from oils, would gain strength.

Verse 44 (12.306.44)

भुञ्जानो यावकं रूक्षं दीर्घकालमरिंदम् । एकाहारो विशुद्धात्मा योगी बलमवाप्नुयात् ॥

bhuñjāno yāvakaṃ rūkṣaṃ dīrghakālamariṃdam | ekāhāro viśuddhātmā yogī balamavāpnuyāt

Eating dry barley-gruel for a long time, O subduer of foes, taking a single meal and with a purified self, a yogi would gain strength.

Verse 45 (12.306.45)

पक्षान्मासानृतूंश्चैतान्संवत्सरानहस्तथा । अपः पीत्वा पयोमिश्रा योगी बलमवाप्नुयात् ॥

pakṣānmāsānṛtūṃścaitānsaṃvatsarānahastathā | apaḥ pītvā payomiśrā yogī balamavāpnuyāt

Through fortnights, months, seasons, years and days, drinking water mixed with milk, a yogi would gain strength.

Verse 46 (12.306.46)

अखण्डमपि वा मासं सततं मनुजेश्वर । उपोष्य सम्यक्शुद्धात्मा योगी बलमवाप्नुयात् ॥

akhaṇḍamapi vā māsaṃ satataṃ manujeśvara | upoṣya samyakśuddhātmā yogī balamavāpnuyāt

Or fasting rightly for a whole month without a break, O lord of men, with a purified self, a yogi would gain strength.

Note on the text: Corrected मांसं → मासं (misprint in Wikisource; stray anusvāra turns "month" into "flesh"; the sense is a month-long fast and CE has māsam).

Verse 47 (12.306.47)

कामं जित्वा तथा क्रोधं शीतोष्णे वर्षमेव च । भयं शोकं तथा श्वासं पौरुषान्विषयांस्तथा ॥

kāmaṃ jitvā tathā krodhaṃ śītoṣṇe varṣameva ca | bhayaṃ śokaṃ tathā śvāsaṃ pauruṣānviṣayāṃstathā

Having conquered desire and anger, cold and heat and rain, fear, grief, breath, and the human objects of sense,

Verse 48 (12.306.48)

अरतिं दुर्जयां चैव घोरां तृष्णां च पार्थिव । स्पर्शं निद्रां तथा तन्द्रीं दुर्जयां नृपसत्तम ॥

aratiṃ durjayāṃ caiva ghorāṃ tṛṣṇāṃ ca pārthiva | sparśaṃ nidrāṃ tathā tandrīṃ durjayāṃ nṛpasattama

and discontent, so hard to conquer, and dreadful craving, O king, touch, sleep and drowsiness, so hard to conquer, O best of kings,

Verse 49 (12.306.49)

दीपयन्ति महात्मानः सूक्ष्ममात्मानमात्मना । वीतरागा महाप्रज्ञा ध्यानाध्ययनसंपदा ॥

dīpayanti mahātmānaḥ sūkṣmamātmānamātmanā | vītarāgā mahāprajñā dhyānādhyayanasaṃpadā

the great-souled, free of passion and of great wisdom, kindle the subtle self by the self, through the wealth of meditation and study.

Verse 50 (12.306.50)

दुर्गस्त्वेष मतः पन्था ब्राह्मणानां विपश्चिताम् । न कश्चिद्व्रजति ह्यस्मिन्क्षेमेण भरतर्षभ ॥

durgastveṣa mataḥ panthā brāhmaṇānāṃ vipaścitām | na kaścidvrajati hyasminkṣemeṇa bharatarṣabha

This path of wise brahmins is held to be hard to travel; no one goes along it in safety, O best of the Bharatas.

Note on the text: Corrected दुर्गस्त्वेप → दुर्गस्त्वेष (misprint in Wikisource; प for ष; CE durgas tv eṣa).

Verse 51 (12.306.51)

यथा कश्चिद्वनं घोरं बहुसर्पसरीसृपम् । श्वभ्रवत्तोयहीनं च दुर्गमं बहुकण्टकम् ॥

yathā kaścidvanaṃ ghoraṃ bahusarpasarīsṛpam | śvabhravattoyahīnaṃ ca durgamaṃ bahukaṇṭakam

Imagine some young man making his way in safety through a dreadful forest, thick with snakes and crawling things, pitted like a chasm, without water, hard to cross, full of thorns,

Verse 52 (12.306.52)

अभक्षमटवीप्रायं दावदग्धमहीरुहम् । पन्थानं तस्कराकीर्णं क्षेमेणाभिपतेद्युवा ॥

abhakṣamaṭavīprāyaṃ dāvadagdhamahīruham | panthānaṃ taskarākīrṇaṃ kṣemeṇābhipatedyuvā

without food, almost a wilderness, its trees scorched by forest fire, along a road crowded with robbers.

Verse 53 (12.306.53)

योगमार्गं तथाऽऽसाद्य यः कश्चिद्व्रजते द्विजः । क्षेमेणोपरमेन्मार्गाद्बहुदोषो हि स स्मृतः ॥

yogamārgaṃ tathā''sādya yaḥ kaścidvrajate dvijaḥ | kṣemeṇoparamenmārgādbahudoṣo hi sa smṛtaḥ

So too, when any twice-born has come to the path of yoga and travels it, he might withdraw from that path in safety; for that path is held to be full of faults.

Verse 54 (12.306.54)

सुस्थेयं क्षुरधारासु निशितासु महीपते । धारणासु तु योगस्य दुःस्थेयमकृतात्मभिः ॥

sustheyaṃ kṣuradhārāsu niśitāsu mahīpate | dhāraṇāsu tu yogasya duḥstheyamakṛtātmabhiḥ

It is easy to stand on the sharpened edges of razors, O lord of the earth; but for those whose selves are unformed, it is hard to stand in the concentrations of yoga.

Verse 55 (12.306.55)

विपन्ना धारणास्तात नयन्ति न शुभां गतिम् । नेतृहीना यथा नावः पुरुषानर्णवे नृप ॥

vipannā dhāraṇāstāta nayanti na śubhāṃ gatim | netṛhīnā yathā nāvaḥ puruṣānarṇave nṛpa

Concentrations that fail, dear son, do not lead to a good end, like ships without a helmsman, O king, carrying men on the ocean.

Verse 56 (12.306.56)

यस्तु तिष्ठति कौन्तेय धारणासु यथाविधि । मरणं जन्म दुःखं च सुखं च स विमुञ्चति ॥

yastu tiṣṭhati kaunteya dhāraṇāsu yathāvidhi | maraṇaṃ janma duḥkhaṃ ca sukhaṃ ca sa vimuñcati

But he who remains in his concentrations as the rule prescribes, O son of Kunti, is freed from death, birth, sorrow and joy.

Verse 57 (12.306.57)

नानाशास्त्रेषु निष्पन्नं योगेष्विदमुदाहृतम् । परं योगस्य यत्कृत्यं निश्चितं तद्द्विजातिषु ॥

nānāśāstreṣu niṣpannaṃ yogeṣvidamudāhṛtam | paraṃ yogasya yatkṛtyaṃ niścitaṃ taddvijātiṣu

This has been declared in the teachings on yoga, accomplished through many treatises: what is the highest duty of yoga is settled among the twice-born.

Verse 58 (12.306.58)

परं हि तद्ब्रह्ममयं महात्म । न्ब्रह्माणमीशं वरदं च विष्णुम् । भवं च धर्मं च षडाननं च । षट्ब्रह्मपुत्रांश्च महानुभावान् ॥

paraṃ hi tadbrahmamayaṃ mahātma | nbrahmāṇamīśaṃ varadaṃ ca viṣṇum | bhavaṃ ca dharmaṃ ca ṣaḍānanaṃ ca | ṣaṭbrahmaputrāṃśca mahānubhāvān

That is indeed the supreme, made of Brahman, O great soul: Brahma, the Lord; Vishnu, the giver of boons; Bhava; Dharma; the six-faced Skanda; and the six majestic sons of Brahma;

Note on the text: Corrected ष़डाननं → षडाननं (misprint in Wikisource; stray nukta). Removed a stray zero-width non-joiner in षट्ब्रह्मपुत्रांश्च. Corrected महान्भावान् → महानुभावान् (misprint in Wikisource; dropped syllable and stray zero-width non-joiner; CE mahānubhāvān). Four-line verse, as on the page; lines 1-2 = CE 12.289.58a, lines 3-4 = CE 12.289.58c (each CE line prints two pādas). Wikisource ब्रह्ममयं (CE brahma mahan) is a recension variant, kept. Cross-line sandhi (महात्म / न्ब्रह्माणम्) as printed.

Verse 59 (12.306.59)

तमश्च कष्टं सुमहद्रजश्च । सत्वं विशुद्धं प्रकृतिं परां च । सिद्धिं च देवीं वरुणस्य पत्नीं । तेजश्च कृत्स्नं सुमहच्च धैर्यम् ॥

tamaśca kaṣṭaṃ sumahadrajaśca | satvaṃ viśuddhaṃ prakṛtiṃ parāṃ ca | siddhiṃ ca devīṃ varuṇasya patnīṃ | tejaśca kṛtsnaṃ sumahacca dhairyam

harsh darkness and great rajas; pure sattva and supreme Nature; the goddess Siddhi, wife of Varuna; all radiance and great fortitude;

Note on the text: Four-line verse, as on the page; lines 1-2 = CE 12.289.59a, lines 3-4 = CE 12.289.59c (each CE line prints two pādas). Wikisource सत्वं (CE sattvam) and कष्टं तमः are variants of spelling or order, kept.

Verse 60 (12.306.60)

ताराधिपं खे विमलं सतारं । विश्वांश्च देवानुरगान्पितृंश्च । शैलांश्च कृत्स्नानुदधींश्च घोरा । न्नदीश्च सर्वाः सवनान्घनांश्च ॥

tārādhipaṃ khe vimalaṃ satāraṃ | viśvāṃśca devānuragānpitṛṃśca | śailāṃśca kṛtsnānudadhīṃśca ghorā | nnadīśca sarvāḥ savanānghanāṃśca

the moon, lord of the stars, spotless in the sky with its stars; all the Vishvedevas, the serpents and the fathers; all the mountains and the dreadful oceans; all the rivers, the sacrificial rites and the clouds;

Note on the text: Four-line verse, as on the page; lines 1-2 = CE 12.289.60a, lines 3-4 = CE 12.289.60c (each CE line prints two pādas). Wikisource ताराधिपं खे (CE tārādhipaṃ vai) is a recension variant, kept. Cross-line sandhi (घोरा / न्नदीश्च) as printed.

Verse 61 (12.306.61)

नागान्नगान्यक्षगणान्दिशश्च । गन्धर्वसंघान्पुरुषान्स्त्रियश्च । परात्परं प्राप्य महान्महात्मा । विशेत योगी नचिराद्विमुक्तः ॥

nāgānnagānyakṣagaṇāndiśaśca | gandharvasaṃghānpuruṣānstriyaśca | parātparaṃ prāpya mahānmahātmā | viśeta yogī nacirādvimuktaḥ

the nagas, the mountains, the hosts of yakshas and the quarters of space; the bands of gandharvas, men and women — having reached the Supreme beyond the supreme, the great-souled yogi, soon liberated, would enter them all.

Note on the text: Four-line verse, as on the page; lines 1-2 = CE 12.289.61a, lines 3-4 = CE 12.289.61c (each CE line prints two pādas). Wikisource परात्परं (CE parasparaṃ) is a recension variant, kept.

Verse 62 (12.306.62)

कथा च येयं नृपते प्रसक्ता । देवे महावीर्यतमौ शुभेयम् । योगी स सर्वानभिभूय मर्त्या । न्नारायणात्मा कुरुते महात्मा ॥

kathā ca yeyaṃ nṛpate prasaktā | deve mahāvīryatamau śubheyam | yogī sa sarvānabhibhūya martyā | nnārāyaṇātmā kurute mahātmā

And this tale, O king, is bound up with the Lord, and it is auspicious, concerning the two of supreme valour. The great-souled yogi, overcoming all mortals, makes himself one whose self is Narayana.

Note on the text: Four-line verse, as on the page; lines 1-2 = CE 12.289.62a, lines 3-4 = CE 12.289.62c (each CE line prints two pādas). Wikisource योगी स सर्वानभिभूय मर्त्यान् (CE yogān sa sarvān abhibhūya martyān) and the footnote variant योगान्सर्वाननुभूयेह मर्त्य are recension variants; the page reading is kept. Cross-line sandhi (मर्त्या / न्नारायणात्मा) as printed.