न तर्कशास्त्रदग्धाय तथैव पिशुनाय च श्लाघिने श्लाघनीयाय प्रशान्ताय तपस्विने
Nor to one scorched by logic, nor to the malicious, nor to the boastful; but to the worthy, the tranquil, and the ascetic.
इदं प्रियाय पुत्राय शिष्यायानुगताय तु रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथंचन
This secret teaching of dharma should be spoken only to a dear son, a disciple who follows, but never to anyone else.
यद् अप्य् अस्य महीं दद्याद् रत्नपूर्णाम् इमां नरः इदम् एव ततः श्रेय इति मन्येत तत्त्ववित्
Even if a man were to give this earth filled with gems, the knower of truth would consider this teaching to be superior.
अतो गुह्यतरार्थं तद् अध्यात्मम् अतिमानुषम् यत् तन् महर्षिभिर् दृष्टं वेदान्तेषु च गीयते
Therefore, this most secret meaning, concerning the self and beyond the human, which the great sages have seen and is sung in the Vedanta, is here.
तद् युष्मभ्यं प्रयच्छामि यन् मां पृच्छत सत्तमाः यन् मे मनसि वर्तेत यस् तु वो हृदि संशयः श्रुतं भवद्भिस् तत् सर्वं किम् अन्यत् कथयामि वः
I bestow upon you, O noble ones, whatever you have asked of me, whatever abides in my mind, and whatever doubt remains in your hearts; all that you have heard from me—what else should I tell you?
अध्यात्मं विस्तरेणेह पुनर् एव वदस्व नः यद् अध्यात्मं यथा विद्मो भगवन्न् ऋषिसत्तम
Please speak to us again in detail about the self, O blessed sage, so that we may know the self as it truly is.
अध्यात्मं यद् इदं विप्राः पुरुषस्येह पठ्यते युष्मभ्यं कथयिष्यामि तस्य व्याख्यावधार्यताम्
O Brahmins, whatever is recited here about the self of man, I will explain to you; let its exposition be carefully attended.
भूमिर् आपस् तथा ज्योतिर् वायुर् आकाशम् एव च महाभूतानि यश् चैव सर्वभूतेषु भूतकृत्
Earth, water, fire, air, and space—these are the great elements; and he who is the creator of beings in all creatures.
आकारं तु भवेद् यस्य यस्मिन् देहं न पश्यति आकाशाद्यं शरीरेषु कथं तद् उपवर्णयेत् इन्द्रियाणां गुणाः केचित् कथं तान् उपलक्षयेत्
How can one describe that form whose body is not seen in any form, just as space is not seen in bodies? How can one perceive the qualities of the senses, and how can those qualities be discerned?
एतद् वो वर्णयिष्यामि यथावद् अनुदर्शनम् शृणुध्वं तद् इहैकाग्र्या यथातत्त्वं यथा च तत्
I will explain this to you as it truly is, with proper demonstration. Listen to this here with focused attention, as it is and as it should be understood.
शब्दः श्रोत्रं तथा खानि त्रयम् आकाशलक्षणम् प्राणश् चेष्टा तथा स्पर्श एते वायुगुणास् त्रयः
Sound, hearing, and the three channels—these are the characteristics of space. Breath, movement, and touch—these three are the qualities of air.
रूपं चक्षुर् विपाकश् च त्रिधा ज्योतिर् विधीयते रसो ऽथ रसनं स्वेदो गुणास् त्व् एते त्रयो ऽम्भसाम्
Form, sight, and transformation—these three are said to be the qualities of fire. Taste, tongue, and sweat—these three are the qualities of water.
घ्रेयं घ्राणं शरीरं च भूमेर् एते गुणास् त्रयः एतावान् इन्द्रियग्रामो व्याख्यातः पाञ्चभौतिकः
Smell, nose, and body—these three are the qualities of earth. Thus, the group of senses composed of the five elements has been explained.
वायोः स्पर्शो रसो ऽद्भ्यश् च ज्योतिषो रूपम् उच्यते आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः
Touch is from air, taste from water, form is said to be from fire, sound arises from space, and scent is known as the quality of earth.
मनो बुद्धिः स्वभावश् च गुणा एते स्वयोनिजाः ते गुणान् अतिवर्तन्ते गुणेभ्यः परमा मताः
Mind, intellect, and inherent nature—these are qualities born from themselves. They transcend the qualities and are considered higher than them.
यथा कूर्म इवाङ्गानि प्रसार्य संनियच्छति एवम् एवेन्द्रियग्रामं बुद्धिश्रेष्ठो नियच्छति
Just as a turtle extends and withdraws its limbs, so too does the intellect, being supreme, restrain the group of senses.
यद् ऊर्ध्वं पादतलयोर् अवार्कोर्ध्वं च पश्यति एतस्मिन्न् एव कृत्ये सा वर्तते बुद्धिर् उत्तमा
Whatever is above the soles of the feet and whatever is seen above the sun, in this very activity the highest intellect operates.
गुणैस् तु नीयते बुद्धिर् बुद्धिर् एवेन्द्रियाण्य् अपि मनःषष्ठानि सर्वाणि बुद्ध्या भावात् कुतो गुणाः
Intellect is led by qualities, and intellect itself leads the senses. All six—the senses and mind—arise from intellect; how then can qualities exist apart from it?
इन्द्रियाणि नरैः पञ्च षष्ठं तन् मन उच्यते सप्तमीं बुद्धिम् एवाहुः क्षेत्रज्ञं विद्धि चाष्टमम्
The five senses in humans, the sixth called mind, the seventh is said to be intellect, and know the knower of the field as the eighth.
चक्षुर् आलोकनायैव संशयं कुरुते मनः बुद्धिर् अध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते
The eye is for seeing, the mind for doubting, the intellect for determining, and the witness is called the knower of the field.
रजस् तमश् च सत्त्वं च त्रय एते स्वयोनिजाः समाः सर्वेषु भूतेषु तान् गुणान् उपलक्षयेत्
Rajas, tamas, and sattva—these three are born from their own source. They are equal in all beings; one should discern these qualities.
तत्र यत् प्रीतिसंयुक्तं किंचिद् आत्मनि लक्षयेत् प्रशान्तम् इव संयुक्तं सत्त्वं तद् उपधारयेत्
Whatever is perceived in oneself that is joined with delight and appears peaceful and harmonious, know that to be sattva.
यत् तु संतापसंयुक्तं काये मनसि वा भवेत् प्रवृत्तं रज इत्य् एवं तत्र चाप्य् उपलक्षयेत्
Whatever is joined with agitation, whether in the body or in the mind, and is active—know that as rajas in that context.
यत् तु संमोहसंयुक्तम् अव्यक्तं विषमं भवेत् अप्रतर्क्यम् अविज्ञेयं तमस् तद् उपधारयेत्
Whatever is joined with delusion, is indistinct, uneven, inconceivable, and unknowable—know that as tamas.
प्रहर्षः प्रीतिर् आनन्दं स्वाम्यं स्वस्थात्मचित्तता अकस्माद् यदि वा कस्माद् वदन्ति सात्त्विकान् गुणान्
Exhilaration, joy, bliss, mastery, and a mind established in its own self—whether arising suddenly or from some cause—these are said to be sattvic qualities.
अभिमानो मृषावादो लोभो मोहस् तथाक्षमा लिङ्गानि रजसस् तानि वर्तन्ते हेतुतत्त्वतः
Pride, falsehood, greed, delusion, and impatience—these are the marks of rajas, and they arise due to specific causes.
तथा मोहः प्रमादश् च तन्द्री निद्राप्रबोधिता कथंचिद् अभिवर्तन्ते विज्ञेयास् तामसा गुणाः
Likewise, delusion, heedlessness, drowsiness, and sleep-induced awakening arise in some way; these are to be understood as qualities of darkness.
मनः प्रसृजते भावं बुद्धिर् अध्यवसायिनी हृदयं प्रियम् एवेह त्रिविधा कर्मचोदना
The mind produces intention, the intellect is decisive, and the heart here is always attached to what is dear—these three are the instigators of action.
इन्द्रियेभ्यः परा ह्य् अर्था अर्थेभ्यश् च परं मनः मनसस् तु परा बुद्धिर् बुद्धेर् आत्मा परः स्मृतः
Objects are indeed superior to the senses; the mind is superior to objects; intellect is superior to the mind; and the self is said to be superior to the intellect.
बुद्धिर् आत्मा मनुष्यस्य बुद्धिर् एवात्मनायिका यदा विकुरुते भावं तदा भवति सा मनः
The intellect is the self of a person; the intellect alone is the guide of the self. When it transforms into intention, then it becomes the mind.