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.
समः सर्वेषु भूतेषु लभ्यालभ्येन वर्तयन् धूतपाप्मा तु तेजस्वी लघ्वाहारो जितेन्द्रियः
Remaining equal toward all beings, acting with regard to gain and loss, purified of sin, radiant, eating little, and with senses subdued—such a one is steadfast.
कामक्रोधौ वशे कृत्वा निषेवेद् ब्रह्मणः पदम् मनसश् चेन्द्रियाणां च कृत्वैकाग्र्यं समाहितः
Having brought desire and anger under control, one should seek the state of Brahman, focusing the mind and senses with one-pointed attention.
पूर्वरात्रे परार्धे च धारयेन् मन आत्मनः जन्तोः पञ्चेन्द्रियस्यास्य यद्य् एकं क्लिन्नम् इन्द्रियम्
In the last part of the night, one should steady the mind; if even one of the five senses of a being becomes unsteady,
ततो ऽस्य स्रवति प्रज्ञा गिरेः पादाद् इवोदकम् मनसः पूर्वम् आदद्यात् कूर्माणाम् इव मत्स्यहा
then wisdom flows away from him, just as water from the foot of a mountain; first, one should restrain the mind, as a fisherman catches turtles.
ततः श्रोत्रं ततश् चक्षुर् जिह्वा घ्राणं च योगवित् तत एतानि संयम्य मनसि स्थापयेद् यदि
Then, the knower of yoga should restrain the ear, then the eye, the tongue, and the nose; having controlled these, he should establish them in the mind.
तथैवापोह्य संकल्पान् मनो ह्य् आत्मनि धारयेत् पञ्चेन्द्रियाणि मनसि हृदि संस्थापयेद् यदि
In the same way, having cast off intentions, one should hold the mind in the self; if one establishes the five senses in the mind, in the heart,
यदैतान्य् अवतिष्ठन्ते मनःषष्ठानि चात्मनि प्रसीदन्ति च संस्थायां तदा ब्रह्म प्रकाशते
When these six—the mind and the five senses—are established in the self and become tranquil, then Brahman becomes manifest.
विधूम इव दीप्तार्चिर् आदित्य इव दीप्तिमान् वैद्युतो ऽग्निर् इवाकाशे पश्यन्त्य् आत्मानम् आत्मनि
Like a flame shining without smoke, like the radiant sun, like lightning in the sky, one sees the self in oneself.
सर्वं तत्र तु सर्वत्र व्यापकत्वाच् च दृश्यते तं पश्यन्ति महात्मानो ब्राह्मणा ये मनीषिणः
There, and everywhere, it is seen as all-pervading; the great-souled, wise Brahmins behold that.
धृतिमन्तो महाप्राज्ञाः सर्वभूतहिते रताः एवं परिमितं कालम् आचरन् संशितव्रतः
Steadfast, greatly wise, devoted to the welfare of all beings—thus, practicing for a measured time, one of firm vows.