तत्प्रीतियुक्तेन गुणान्वितेन पुत्रेण सत्पुत्रदयान्वितेन दृष्ट्वा हितं प्रीतमना यदर्थं ब्रूयात् सुतस्येह यद् उक्तम् एतत्
With a son endowed with virtue, compassion, and affection, seeing what is beneficial and with a joyful mind, let him speak what is for the son's purpose, whatever has been said here.
मोक्षः पितामहेनोक्त उपायान् नानुपायतः तम् उपायं यथान्यायं श्रोतुम् इच्छामहे मुने
Liberation has been declared by the grandsire, not by any other means; we wish to hear, O sage, that method according to proper order.
अस्मासु तन् महाप्राज्ञा युक्तं निपुणदर्शनम् यदुपायेन सर्वार्थान् मृगयध्वं सदानघाः
Among us, O greatly wise ones, endowed with keen insight, by which means do you always seek all goals, O sinless ones?
घटोपकरणे बुद्धिर् घटोत्पत्तौ न सा मता एवं धर्माद्युपायार्थे नान्यधर्मेषु कारणम्
The intellect concerning the pot belongs to the creation of the pot, not elsewhere; so, for the purpose of dharma and its means, there is no cause in other dharmas.
पूर्वे समुद्रे यः पन्था न स गच्छति पश्चिमम् एकः पन्था हि मोक्षस्य तच् छृणुध्वं ममानघाः
The path that leads to the eastern ocean does not go to the western; there is only one path to liberation—hear this from me, O sinless ones.
क्षमया क्रोधम् उच्छिन्द्यात् कामं संकल्पवर्जनात् सत्त्वसंसेवनाद् धीरो निद्राम् उच्छेत्तुम् अर्हति
By patience, one should cut off anger; by abandoning desire, one should cut off longing; by serving noble beings, the steadfast should be able to cut off sleep.
अप्रमादाद् भयं रक्षेद् रक्षेत् क्षेत्रं च संविदम् इच्छां द्वेषं च कामं च धैर्येण विनिवर्तयेत्
Through vigilance, one should guard against fear, and also protect the field of awareness; desire, aversion, and longing should be restrained with courage.
निद्रां च प्रतिभां चैव ज्ञानाभ्यासेन तत्त्ववित् उपद्रवांस् तथा योगी हितजीर्णमिताशनात्
The knower of truth should overcome sleep and dullness through practice of knowledge; likewise, the yogi should overcome disturbances by wholesome, moderate eating.
लोभं मोहं च संतोषाद् विषयांस् तत्त्वदर्शनात् अनुक्रोशाद् अधर्मं च जयेद् धर्मम् उपेक्षया
One should conquer greed and delusion through contentment, sense-objects through discernment of truth, unrighteousness through compassion, and righteousness through indifference.
आयत्या च जयेद् आशां सामर्थ्यं सङ्गवर्जनात् अनित्यत्वेन च स्नेहं क्षुधां योगेन पण्डितः
One should overcome hope for the future by foresight, capability by avoiding attachment, affection by recognizing impermanence, and hunger by discipline, O wise one.
कारुण्येनात्मनात्मानं तृष्णां च परितोषतः उत्थानेन जयेत् तन्द्रां वितर्कं निश्चयाज् जयेत्
Through compassion, one should conquer oneself; through satisfaction, thirst; through effort, lethargy; and through determination, doubt.
मौनेन बहुभाषां च शौर्येण च भयं जयेत् यच्छेद् वाङ्मनसी बुद्ध्या तां यच्छेज् ज्ञानचक्षुषा
Through silence, one should conquer excessive speech; through courage, fear; by intellect, restrain speech and mind; and by the eye of knowledge, restrain that.
ज्ञानम् आत्मा महान् यच्छेत् तं यच्छेच् छान्तिर् आत्मनः तद् एतद् उपशान्तेन बोद्धव्यं शुचिकर्मणा
The self is knowledge and greatness; one should restrain that, and restrain it by the peace of the self. This should be understood by one who is tranquil and pure in action.
योगदोषान् समुच्छिद्य पञ्च यान् कवयो विदुः कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम्
Having completely cut off the defects of yoga, which the sages know as five—desire, anger, greed, fear, and the fifth, sleep—
परित्यज्य निषेवेत यथावद् योगसाधनात् ध्यानम् अध्ययनं दानं सत्यं ह्रीर् आर्जवं क्षमा
Having abandoned them, one should practice properly, through the means of yoga: meditation, study, giving, truthfulness, modesty, simplicity, and patience.
शौचम् आचारतः शुद्धिर् इन्द्रियाणां च संयमः एतैर् विवर्धते तेजः पाप्मानम् उपहन्ति च
Purity through conduct, restraint of the senses—by these, brilliance increases and sin is destroyed.
सिध्यन्ति चास्य संकल्पा विज्ञानं च प्रवर्तते धूतपापः स तेजस्वी लघ्वाहारो जितेन्द्रियः
His intentions succeed, knowledge arises, his sins are washed away; he is radiant, eats lightly, and has mastered his senses.
कामक्रोधौ वशे कृत्वा निर्विशेद् ब्रह्मणः पदम् अमूढत्वम् असङ्गित्वं कामक्रोधविवर्जनम्
Having subdued desire and anger, one should enter the state of Brahman: freedom from delusion, detachment, and abandonment of desire and anger.
अदैन्यम् अनुदीर्णत्वम् अनुद्वेगो ह्य् अवस्थितिः एष मार्गो हि मोक्षस्य प्रसन्नो विमलः शुचिः तथा वाक्कायमनसां नियमाः कामतो ऽव्ययाः
Absence of servility, absence of agitation, steadfastness—this is the path to liberation: clear, pure, and spotless. Likewise, the disciplines of speech, body, and mind, performed willingly, are imperishable.
सांख्यं योगस्य नो विप्र विशेषं वक्तुम् अर्हसि तव धर्मज्ञ सर्वं हि विदितं मुनिसत्तम
O sage, you should explain to us the distinction between Sāṃkhya and Yoga. You are knowledgeable in dharma, and all is known to you, O best of sages.
सांख्याः सांख्यं प्रशंसन्ति योगान् योगविदुत्तमाः वदन्ति कारणैः श्रेष्ठैः स्वपक्षोद्भवनाय वै
The Sāṃkhyas praise Sāṃkhya, and the foremost knowers of Yoga praise Yoga, each for the best reasons, in order to establish their own position.
अनीश्वरः कथं मुच्येद् इत्य् एवं मुनिसत्तमाः वदन्ति कारणैः श्रेष्ठं योगं सम्यङ् मनीषिणः
How can one without a Lord be liberated? Thus, the best of sages say, for the best reasons, that Yoga is truly superior, O wise one.
वदन्ति कारणं वेदं सांख्यं सम्यग् द्विजातयः विज्ञायेह गतीः सर्वा विरक्तो विषयेषु यः
The twice-born rightly say that Sāṃkhya is based on the Veda; it is to be understood here as the path for all those who are detached from sense-objects.
ऊर्ध्वं स देहात् सुव्यक्तं विमुच्येद् इति नान्यथा एतद् आहुर् महाप्राज्ञाः सांख्यं वै मोक्षदर्शनम्
They say that, after departing from the body, one is clearly liberated upward, and not otherwise. The great wise ones declare that Sāṃkhya is indeed the view of liberation.
स्वपक्षे कारणं ग्राह्यं समर्थं वचनं हितम् शिष्टानां हि मतं ग्राह्यं भवद्भिः शिष्टसंमतैः
One should accept the reasoning that supports one's own position, and the beneficial words. The opinion of the virtuous should be accepted by you, as approved by the virtuous.
प्रत्यक्षं हेतवो योगाः सांख्याः शास्त्रविनिश्चयाः उभे चैते मते तत्त्वे समवेते द्विजोत्तमाः
Yoga is based on direct perception and reasoning; Sāṃkhya on scriptural determination. Both these views, O best of twice-born, are united in truth.
उभे चैते मते ज्ञाते मुनीन्द्राः शिष्टसंमते अनुष्ठिते यथाशास्त्रं नयेतां परमां गतिम्
Both these paths, when understood and practiced by the great sages, esteemed by the wise, and performed according to scripture, lead to the highest goal.
तुल्यं शौचं तयोर् युक्तं दया भूतेषु चानघाः व्रतानां धारणं तुल्यं दर्शनं त्व् असमं तयोः
Both possess equal purity, are endowed with compassion toward beings, and uphold vows equally; their vision is similar, but not identical.
यदि तुल्यं व्रतं शौचं दया चात्र महामुने तुल्यं तद्दर्शनं कस्मात् तन् नो ब्रूहि द्विजोत्तम
If their vows, purity, and compassion are equal, O great sage, why is their vision not the same? Please explain this to us, O best of the twice-born.
रागं मोहं तथा स्नेहं कामं क्रोधं च केवलम् योगास्थिरोदितान् दोषान् पञ्चैतान् प्राप्नुवन्ति तान्
Attachment, delusion, affection, desire, and anger—these five faults arise solely from instability in yoga.