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.
तां तु बुद्ध्वा नरः सर्गं भूतानाम् आगतिं गतिम् समचेष्टश् च वै सम्यग् लभते शमम् उत्तमम्
Having understood the origin, arrival, and departure of beings, a person who acts rightly attains the highest peace.
एतद् द्विजन्मसामग्र्यं ब्राह्मणस्य विशेषतः आत्मज्ञानसमस्नेहपर्याप्तं तत्परायणम्
This is the collection of twice-born, especially for the Brahmin; sufficient for those devoted to Self-knowledge and equal affection.
तत्त्वं बुद्ध्वा भवेद् बुद्धः किम् अन्यद् बुद्धलक्षणम् विज्ञायैतद् विमुच्यन्ते कृतकृत्या मनीषिणः
Having understood the truth, one becomes awakened; what else is the mark of awakening? Knowing this, the wise are freed, having accomplished their purpose.
न भवति विदुषां महद् भयं यद् अविदुषां सुमहद् भयं परत्र नहि गतिर् अधिकास्ति कस्यचिद् भवति हि या विदुषः सनातनी
There is no great fear for the learned, while for the unlearned there is immense fear. In the hereafter, no one has a higher path than that which belongs to the learned, which is eternal.
लोके मातरम् असूयते नरस् तत्र देवम् अनिरीक्ष्य शोचते तत्र चेत् कुशलो न शोचते ये विदुस् तद् उभयं कृताकृतम्
In the world, a man envies his mother, and there he grieves without seeing the divine. But if he is skilled, he does not grieve; those who know accomplish both what is done and undone.
यत् करोत्य् अनभिसंधिपूर्वकं तच् च निन्दयति यत् पुरा कृतम् यत् प्रियं तद् उभयं न वाप्रियं तस्य तज् जनयतीह कुर्वतः
Whatever one does without prior intention, he condemns, as well as what was done before. What is pleasing or not pleasing, neither produces anything here for the one acting.
यस्माद् धर्मात् परो धर्मो विद्यते नेह कश्चन यो विशिष्टश् च भूतेभ्यस् तद् भवान् प्रब्रवीतु नः
Since there is no dharma higher than dharma itself here, and none is superior among beings, O revered one, please declare that to us.
धर्मं च संप्रवक्ष्यामि पुराणम् ऋषिभिः स्तुतम् विशिष्टं सर्वधर्मेभ्यः शृणुध्वं मुनिसत्तमाः
I will proclaim the ancient dharma, praised by the sages, superior to all dharmas. Listen, O best of sages.
इन्द्रियाणि प्रमाथीनि बुद्ध्या संयम्य तत्त्वतः सर्वतः प्रसृतानीह पिता बालान् इवात्मजान्
The senses are unruly; restraining them with discernment, like a father his young sons, one should keep them in check, for they spread everywhere here.
मनसश् चेन्द्रियाणां चाप्य् ऐकाग्र्यं परमं तपः विज्ञेयः सर्वधर्मेभ्यः स धर्मः पर उच्यते
The concentration of mind and senses is the highest austerity. It should be understood as superior to all dharmas; that dharma is called supreme.