इन्द्रियाणां पृथग्भावाद् बुद्धिर् विकुरुते ह्य् अनु शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते
Because of the distinct functions of the senses, the intellect transforms accordingly: hearing becomes the ear, touching is called the sense of touch.
पश्यन्ती च भवेद् दृष्टी रसन्ती रसना भवेत् जिघ्रन्ती भवति घ्राणं बुद्धिर् विकुरुते पृथक्
Seeing becomes sight, tasting becomes the tongue, smelling becomes the nose; the intellect transforms separately for each.
इन्द्रियाणि तु तान्य् आहुस् तेषां वृत्त्या वितिष्ठति तिष्ठति पुरुषे बुद्धिर् बुद्धिभावव्यवस्थिता
These are called the senses; by their functions they are established. In a person, the intellect remains, established in the state of intellect.
कदाचिल् लभते प्रीतिं कदाचिद् अपि शोचति न सुखेन च दुःखेन कदाचिद् इह मुह्यते
Sometimes it experiences pleasure, sometimes it grieves; at times, through happiness or sorrow, it becomes confused here.
स्वयं भावात्मिका भावांस् त्रीन् एतान् अतिवर्तते सरितां सागरो भर्ता महावेलाम् इवोर्मिमान्
Being of the nature of intention itself, it surpasses these three states, as the ocean, lord of rivers, surpasses the great waves.
यदा प्रार्थयते किंचित् तदा भवति सा मनः अधिष्ठाने च वै बुद्ध्या पृथग् एतानि संस्मरेत्
When it desires something, then it becomes the mind; and by the support of intellect, it recalls these separately.
इन्द्रियाणि च मेध्यानि विचेतव्यानि कृत्स्नशः सर्वाण्य् एवानुपूर्वेण यद् यदा च विधीयते
The senses, being pure, are to be examined thoroughly, all of them in order, as each is prescribed.
अविभागमना बुद्धिर् भावो मनसि वर्तते प्रवर्तमानस् तु रजः सत्त्वम् अप्य् अतिवर्तते
When the intellect is undivided with the mind, intention operates within the mind; and when activity arises, passion even surpasses goodness.
ये वै भावेन वर्तन्ते सर्वेष्व् एतेषु ते त्रिषु अन्व् अर्थान् संप्रवर्तन्ते रथनेमिम् अरा इव
Those who act with intention in all these three (qualities), proceed toward objects just as the spokes move toward the rim of a wheel.
प्रदीपार्थं मनः कुर्याद् इन्द्रियैर् बुद्धिसत्तमैः निश्चरद्भिर् यथायोगम् उदासीनैर् यदृच्छया
One should make the mind like a lamp, with the senses and the best of intellect, moving as appropriate, indifferent, and as chance allows.
एवंस्वभावम् एवेदम् इति बुद्ध्वा न मुह्यति अशोचन् संप्रहृष्यंश् च नित्यं विगतमत्सरः
Knowing that this is its very nature, one is not deluded, neither grieving nor exulting, always free from envy.
न ह्य् आत्मा शक्यते द्रष्टुम् इन्द्रियैः कामगोचरैः प्रवर्तमानैर् अनेकैर् दुर्धरैर् अकृतात्मभिः
For the self cannot be seen by the senses, which are subject to desire, acting in many ways, difficult to restrain, by those whose selves are untrained.
तेषां तु मनसा रश्मीन् यदा सम्यङ् नियच्छति तदा प्रकाशते श्यात्मा दीपदीप्ता यथाकृतिः
But when one properly restrains the rays of the mind among them, then the self shines forth, manifest like the light of a lamp.
सर्वेषाम् एव भूतानां तमस्य् उपगते यथा प्रकाशं भवते सर्वं तथैवम् उपधार्यताम्
Just as, when darkness comes upon all beings, light appears for all, so let this be understood in the same way.
यथा वारिचरः पक्षी न लिप्यति जले चरन् विमुक्तात्मा तथा योगी गुणदोषैर् न लिप्यते
Just as a bird that moves in water is not tainted while walking in it, so too the yogi, whose soul is liberated, is not tainted by the qualities and faults.
एवम् एव कृतप्रज्ञो न दोषैर् विषयांश् चरन् असज्जमानः सर्वेषु न कथंचित् प्रलिप्यते
In the same way, one who is established in wisdom, moving among objects without attachment, is not tainted by faults in any way.
त्यक्त्वा पूर्वकृतं कर्म रतिर् यस्य सदात्मनि सर्वभूतात्मभूतस्य गुणसङ्गेन सज्जतः
Having abandoned previously performed actions, one whose delight is always in the Self, who has become the Self of all beings, becomes attached through association with qualities.
स्वयम् आत्मा प्रसवति गुणेष्व् अपि कदाचन न गुणा विदुर् आत्मानं गुणान् वेद स सर्वदा
The Self itself produces qualities at times, yet the qualities do not know the Self; but the Self always knows the qualities.
परिदध्याद् गुणानां स द्रष्टा चैव यथातथम् सत्त्वक्षेत्रज्ञयोर् एवम् अन्तरं लक्षयेन् नरः
He should contemplate the qualities and be their observer as they truly are; thus a person should discern the distinction between sattva and the knower of the field.
सृजते तु गुणान् एक एको न सृजते गुणान् पृथग्भूतौ प्रकृत्यैतौ संप्रयुक्तौ च सर्वदा
Indeed, only one produces the qualities; the other does not produce qualities. These two, distinct in nature, are always united and joined together.
यथाश्मना हिरण्यस्य संप्रयुक्तौ तथैव तौ मशकोदुम्बरौ वापि संप्रयुक्तौ यथा सह
Just as gold is joined with stone, so too are these two; or as the mosquito and the fig tree are joined together.
इषिका वा यथा मुञ्जे पृथक् च सह चैव ह तथैव सहिताव् एतौ अन्योन्यस्मिन् प्रतिष्ठितौ
Just as a reed is with the munja grass, both separate and together, so too are these two, united and established in each other.
सृजते तु गुणान् सत्त्वं क्षेत्रज्ञस् त्व् अधितिष्ठति गुणान् विक्रियतः सर्वान् उदासीनवद् ईश्वरः
Indeed, sattva produces the qualities, while the knower of the field presides over them; as all qualities undergo change, the Lord remains indifferent.
स्वभावयुक्तं तत् सर्वं यद् इमान् सृजते गुणान् ऊर्णनाभिर् यथा सूत्रं सृजते तद् गुणांस् तथा
All this, endowed with its own nature, produces these qualities, just as a spider produces its thread; so too are these qualities produced.
प्रवृत्ता न निवर्तन्ते प्रवृत्तिर् नोपलभ्यते एवम् एके व्यवस्यन्ति निवृत्तिम् इति चापरे
Once arisen, they do not cease; cessation is not observed. Thus some conclude activity, while others conclude cessation.
उभयं संप्रधार्यैतद् अध्यवस्येद् यथामति अनेनैव विधानेन भवेद् वै संशयो महान्
Considering both, one should decide according to one's understanding; by this very method, great doubt may arise.
अनादिनिधनो ह्य् आत्मा तं बुद्ध्वा विहरेन् नरः अक्रुध्यन्न् अप्रहृष्यंश् च नित्यं विगतमत्सरः
The Self is indeed without beginning or end; knowing this, a person should live, neither angry nor excessively joyful, always free from envy.
इत्य् एवं हृदये सर्वो बुद्धिचिन्तामयं दृढम् अनित्यं सुखम् आसीनम् अशोच्यं छिन्नसंशयः
Thus, firmly established in the heart, all is composed of thought and intellect; impermanent happiness is seated, not to be grieved, with doubts cut off.
तरयेत् प्रच्युतां पृथ्वीं यथा पूर्णां नदीं नराः अवगाह्य च विद्वांसो विप्रा लोलम् इमं तथा
Just as men cross a fallen earth or enter a full river, so too the wise Brahmins cross this unstable world.
न तु तप्यति वै विद्वान् स्थले चरति तत्त्ववित् एवं विचिन्त्य चात्मानं केवलं ज्ञानम् आत्मनः
But the wise, knowing the truth, do not suffer while moving on land; thus, contemplating the Self alone, they attain pure knowledge of the Self.