न ह्य् अयं चक्षुषा दृश्यो न च सर्वैर् अपीन्द्रियैः मनसा तु प्रदीप्तेन महान् आत्मा प्रकाशते
For this is not seen by the eye, nor by any of the senses; but by the mind, when illumined, the great self is revealed.
अशब्दस्पर्शरूपं तच् चारसागन्धम् अव्ययम् अशरीरं शरीरे स्वे निरीक्षेत निरिन्द्रियम्
That which is without sound, touch, or form, without taste or smell, imperishable, bodiless within the body, and without senses—one should perceive it.
अव्यक्तं सर्वदेहेषु मर्त्येषु परमार्चितम् यो ऽनुपश्यति स प्रेत्य कल्पते ब्रह्मभूयतः
He who perceives the unmanifest, the most revered in all bodies and mortals, after departing attains the state of Brahman.
विद्याविनयसंपन्नब्राह्मणे गवि हस्तिनि शुनि चैव श्वपाके च पण्डिताः समदर्शिनः
The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and even an outcaste.
स हि सर्वेषु भूतेषु जङ्गमेषु ध्रुवेषु च वसत्य् एको महान् आत्मा येन सर्वम् इदं ततम्
For the one great self dwells alone in all beings, both moving and unmoving, by whom all this is pervaded.
सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि यदा पश्यति भूतात्मा ब्रह्म संपद्यते तदा
When the embodied soul sees the self in all beings and all beings in the self, then he attains Brahman.
यावान् आत्मनि वेदात्मा तावान् आत्मा परात्मनि य एवं सततं वेद सो ऽमृतत्वाय कल्पते
As much as the knower of the self perceives in himself, so much does the self exist in the supreme self; whoever knows this constantly becomes fit for immortality.
सर्वभूतात्मभूतस्य सर्वभूतहितस्य च देवापि मार्गे मुह्यन्ति अपदस्य पदैषिणः
Even the gods are bewildered on the path of one who has become the self of all beings and the benefactor of all, seeking the pathless state.
शकुन्तानाम् इवाकाशे मत्स्यानाम् इव चोदके यथा गतिर् न दृश्येत तथा ज्ञानविदां गतिः
Just as the movement of birds in the sky or of fish in water is not seen, so too is the path of those who possess knowledge.
कालः पचति भूतानि सर्वाण्य् एवात्मनात्मनि यस्मिंस् तु पच्यते कालस् तन् न वेदेह कश्चन
Time cooks all beings, each within itself; but that in which time itself is cooked, no one here knows.
न तद् ऊर्ध्वं न तिर्यक् च नाधो न च पुनः पुनः न मध्ये प्रतिगृह्णीते नैव किंचिन् न कश्चन
It is neither above nor across, neither below nor again and again; it does not accept anything in the middle, nor anything at all, nor anyone.
सर्वे तत्स्था इमे लोका बाह्यम् एषां न किंचन यद्य् अप्य् अग्रे समागच्छेद् यथा बाणो गुणच्युतः
All these worlds exist in That; nothing is external to them. Even if they come together at the front, it is like an arrow released from a bowstring.
नैवान्तं कारणस्येयाद् यद्य् अपि स्यान् मनोजवः तस्मात् सूक्ष्मतरं नास्ति नास्ति स्थूलतरं तथा
Even if the mind were swift, it could not reach the end of the cause; therefore, nothing is subtler, nor is anything grosser.
सर्वतःपाणिपादं तत् सर्वतोक्षिशिरोमुखम् सर्वतःश्रुतिमल् लोके सर्वम् आवृत्य तिष्ठति
That has hands and feet everywhere, faces, heads, and mouths everywhere; it hears everywhere in the world, pervading all, it stands.
तद् एवाणोर् अणुतरं तन् महद्भ्यो महत्तरम् तद् अन्तः सर्वभूतानां ध्रुवं तिष्ठन् न दृश्यते
That is subtler than the subtlest, greater than the greatest; it dwells within all beings, firm, yet unseen.
अक्षरं च क्षरं चैव द्वेधा भावो ऽयम् आत्मनः क्षरः सर्वेषु भूतेषु दिव्यं त्व् अमृतम् अक्षरम्
Imperishable and perishable—this is the twofold nature of the Self; the perishable is in all beings, but the divine, immortal is imperishable.
नवद्वारं पुरं कृत्वा हंसो हि नियतो वशी ईदृशः सर्वभूतस्य स्थावरस्य चरस्य च
Having made a city with nine gates, the swan, controlled and self-governed, is thus in all beings, both stationary and moving.
हानेनाभिविकल्पानां नराणां संचयेन च शरीराणाम् अजस्याहुर् हंसत्वं पारदर्शिनः
Through the loss and accumulation of bodies among men with various distinctions, those who see clearly call the swanhood unborn.
हंसोक्तं च क्षरं चैव कूटस्थं यत् तद् अक्षरम् तद् विद्वान् अक्षरं प्राप्य जहाति प्राणजन्मनी
The perishable spoken of as the swan, and the immutable which is fixed—having attained the imperishable, the wise one abandons breath and birth.
भवतां पृच्छतां विप्रा यथावद् इह तत्त्वतः सांख्यं ज्ञानेन संयुक्तं यद् एतत् कीर्तितं मया
O Brahmins, as you have asked here, I have described the Sāṃkhya doctrine, joined with knowledge, in accordance with truth.
योगकृत्यं तु भो विप्राः कीर्तयिष्याम्य् अतः परम् एकत्वं बुद्धिमनसोर् इन्द्रियाणां च सर्वशः
Now, O Brahmins, I will declare the practice of yoga: the unity of intellect, mind, and all the senses.
आत्मनो व्यापिनो ज्ञानं ज्ञानम् एतद् अनुत्तमम् तद् एतद् उपशान्तेन दान्तेनाध्यात्मशीलिना
This supreme knowledge of the Self, which is all-pervading, is to be realized by one who is tranquil, restrained, and devoted to the inner self.
आत्मारामेण बुद्धेन बोद्धव्यं शुचिकर्मणा योगदोषान् समुच्छिद्य पञ्च यान् कवयो विदुः
It is to be understood by one whose mind delights in the Self, whose actions are pure, who, having cut off the five faults of yoga, is wise.
कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम् क्रोधं शमेन जयति कामं संकल्पवर्जनात्
Desire, anger, greed, fear, and dream are the five; anger is conquered by calmness, desire by abandoning intention.
सत्त्वसंसेवनाद् धीरो निद्राम् उच्छेत्तुम् अर्हति धृत्या शिश्नोदरं रक्षेत् पाणिपादं च चक्षुषा
By cultivating purity, the steadfast should be able to remove sleep; with firmness, one should protect the sexual organ and belly, and hands, feet, and eyes.
चक्षुः श्रोत्रं च मनसा मनो वाचं च कर्मणा अप्रमादाद् भयं जह्याद् दम्भं प्राज्ञोपसेवनात्
With the mind, one should restrain the eyes and ears; with speech, one's actions. Through vigilance, one should abandon fear; through the company of the wise, pride.
एवम् एतान् योगदोषाञ् जयेन् नित्यम् अतन्द्रितः अग्नींश् च ब्राह्मणांश् चाथ देवताः प्रणमेत् सदा
Thus, ever vigilant, one should constantly overcome these faults of yoga, and always offer reverence to the fires, to the Brahmins, and to the deities.
वर्जयेद् उद्धतां वाचं हिंसायुक्तां मनोनुगाम् ब्रह्मतेजोमयं शुक्रं यस्य सर्वम् इदं जगत्
One should avoid arrogant speech, words filled with violence, and those that follow the mind; for the entire world arises from the semen that is the essence of Brahman and brilliance.
एतस्य भूतभूतस्य दृष्टं स्थावरजङ्गमम् ध्यानम् अध्ययनं दानं सत्यं ह्रीर् आर्जवं क्षमा
Of this being, the source of all beings, all that is seen—immobile and mobile—meditation, study, giving, truthfulness, modesty, straightforwardness, and forgiveness belong.
शौचं चैवात्मनः शुद्धिर् इन्द्रियाणां च निग्रहः एतैर् विवर्धते तेजः पाप्मानं चापकर्षति
Purity, self-cleansing, and restraint of the senses—by these, brilliance increases and sin is driven away.