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.
आसीनो हि रहस्य् एको गच्छेद् अक्षरसाम्यताम् प्रमोहो भ्रम आवर्तो घ्राणं श्रवणदर्शने
Sitting alone in a secret place, one attains sameness with the imperishable; confusion, delusion, and agitation affect the senses of smell, hearing, and sight.
अद्भुतानि रसः स्पर्शः शीतोष्णमारुताकृतिः प्रतिभान् उपसर्गाश् च प्रतिसंगृह्य योगतः
Tastes, touches, cold, heat, forms of wind, flashes of insight, and disturbances—all these, through yoga, one should restrain.
तांस् तत्त्वविद् अनादृत्य साम्येनैव निवर्तयेत् कुर्यात् परिचयं योगे त्रैलोक्ये नियतो मुनिः
The knower of truth, disregarding these, should withdraw with equanimity; the disciplined sage should cultivate familiarity with yoga in the three worlds.
गिरिशृङ्गे तथा चैत्ये वृक्षमूलेषु योजयेत् संनियम्येन्द्रियग्रामं कोष्ठे भाण्डमना इव
On a mountain peak, at a shrine, or at the root of a tree, having restrained the group of senses, one should practice, like a man intent on his storehouse.
एकाग्रं चिन्तयेन् नित्यं योगान् नोद्विजते मनः येनोपायेन शक्येत नियन्तुं चञ्चलं मनः
Let one always contemplate with single-pointed attention, so that the mind is not disturbed by the practices of yoga; by whatever means the restless mind can be restrained, let that be employed.
तत्र युक्तो निषेवेत न चैव विचलेत् ततः शून्यागाराणि चैकाग्रो निवासार्थम् उपक्रमेत्
There, being steadfast, let one persist and not waver; let one, with focused mind, seek out empty dwellings for the purpose of residence.
नातिव्रजेत् परं वाचा कर्मणा मनसापि वा उपेक्षको यताहारो लब्धालब्धसमो भवेत्
Let one not transgress excessively by speech, action, or even thought; let one be indifferent, moderate in food, and equal in gain and loss.
यश् चैनम् अभिनन्देत यश् चैनम् अभिवादयेत् समस् तयोश् चाप्य् उभयोर् नाभिध्यायेच् छुभाशुभम्
Whoever praises him, and whoever salutes him, let him remain equal toward both, and not dwell upon their good or bad intentions.
न प्रहृष्येत लाभेषु नालाभेषु च चिन्तयेत् समः सर्वेषु भूतेषु सधर्मा मातरिश्वनः
Let him not rejoice in gains, nor brood over losses; let him be equal toward all beings, sharing the nature of the wind.
एवं स्वस्थात्मनः साधोः सर्वत्र समदर्शिनः षण् मासान् नित्ययुक्तस्य शब्दब्रह्माभिवर्तते
Thus, for the sage whose self is established, who sees equally everywhere, who is always engaged for six months, the sound-Brahman is transcended.
वेदनार्तान् परान् दृष्ट्वा समलोष्टाश्मकाञ्चनः एवं तु निरतो मार्गं विरमेन् न विमोहितः
Seeing others afflicted with pain, let him remain equal toward clod, stone, and gold; thus, devoted to the path, let him not stray nor be deluded.
अपि वर्णावकृष्टस् तु नारी वा धर्मकाङ्क्षिणी ताव् अप्य् एतेन मार्गेण गच्छेतां परमां गतिम्
Even one of a lower caste, or a woman desiring righteousness, may, by this very path, attain the highest goal.
अजं पुराणम् अजरं सनातनं यम् इन्द्रियातिगम् अगोचरं द्विजाः अवेक्ष्य चेमां परमेष्ठिसाम्यतां प्रयान्त्य् अनावृत्तिगतिं मनीषिणः
Having perceived the unborn, ancient, ageless, eternal, beyond the senses and unseen, O twice-born, the wise attain this supreme equality with the Highest, and proceed to the path of no return.
यद्य् एवं वेदवचनं कुरु कर्म त्यजेति च कां दिशं विद्यया यान्ति कां च गच्छन्ति कर्मणा
If the Vedic teaching says 'perform action' and also 'renounce action,' by which path do people go through knowledge, and by which through action?
एतद् वै श्रोतुम् इच्छामस् तद् भवान् प्रब्रवीतु नः एतद् अन्योन्यवैरूप्यं वर्तते प्रतिकूलतः
We wish to hear this; let your honor declare it to us. There is mutual contradiction and opposition in this matter.
शृणुध्वं मुनिशार्दूला यत् पृच्छध्वं समासतः कर्मविद्यामयौ चोभौ व्याख्यास्यामि क्षराक्षरौ
Listen, O foremost sages, to what you ask in summary; I will explain both the paths of action and knowledge, the perishable and imperishable.
यां दिशं विद्यया यान्ति यां गच्छन्ति च कर्मणा शृणुध्वं सांप्रतं विप्रा गहनं ह्य् एतद् उत्तरम्
To which path people go by knowledge, and to which by action—listen now, O Brahmins, for this is a profound and difficult question.
अस्ति धर्म इति युक्तं नास्ति तत्रैव यो वदेत् यक्षस्य सादृश्यम् इदं यक्षस्येदं भवेद् अथ
If one says, 'There is righteousness,' that is proper; if one says, 'There is not,' that too belongs here. This is the likeness of the Yaksha; this is the nature of the Yaksha.
द्वाव् इमाव् अथ पन्थानौ यत्र वेदाः प्रतिष्ठिताः प्रवृत्तिलक्षणो धर्मो निवृत्तो वा विभाषितः
There are two paths where the Vedas are established: one is characterized by activity, the other by renunciation, both are spoken of.
कर्मणा बध्यते जन्तुर् विद्यया च विमुच्यते तस्मात् कर्म न कुर्वन्ति यतयः पारदर्शिनः
By action, the creature is bound; by knowledge, it is released. Therefore, the ascetics who see clearly do not perform action.