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.
यथा वानिमिषाः स्थूलं जालं छित्त्वा पुनर् जलम् प्राप्नुवन्ति तथा योगात् तत् पदं वीतकल्मषाः
Just as birds, after breaking through a thick net, again encounter another net, so too those purified by yoga reach that state free from blemish.
तथैव वागुरां छित्त्वा बलवन्तो यथा मृगाः प्राप्नुयुर् विमलं मार्गं विमुक्ताः सर्वबन्धनैः
In the same way, strong deer break through a snare and attain a pure path, freed from all bonds.
लोभजानि तथा विप्रा बन्धनानि बलान्वितः छित्त्वा योगात् परं मार्गं गच्छन्ति विमलं शुभम्
Similarly, O brahmins, those endowed with strength break the bonds born of greed through yoga and proceed to the supreme, pure, auspicious path.
अचलास् त्व् आविला विप्रा वागुरासु तथापरे विनश्यन्ति न संदेहस् तद्वद् योगबलाद् ऋते
But others, unmoving and confused, remain caught in snares and perish; there is no doubt—so it is without the power of yoga.
बलहीनाश् च विप्रेन्द्रा यथा जालं गता द्विजाः बन्धं न गच्छन्त्य् अनघा योगास् ते तु सुदुर्लभाः
And those lacking strength, O best of brahmins, like birds caught in a net, do not escape bondage; such yogas are indeed very rare.
यथा च शकुनाः सूक्ष्मं प्राप्य जालम् अरिंदमाः तत्राशक्ता विपद्यन्ते मुच्यन्ते तु बलान्विताः
Just as birds, O subduer of foes, reaching a fine net, perish if powerless, but escape if endowed with strength.
कर्मजैर् बन्धनैर् बद्धास् तद्वद् योगपरा द्विजाः अबला न विमुच्यन्ते मुच्यन्ते च बलान्विताः
Similarly, O twice-born, those devoted to yoga, bound by bonds arising from karma, do not attain liberation if weak, but are freed if endowed with strength.
अल्पकश् च यथा विप्रा वह्निः शाम्यति दुर्बलः आक्रान्त इन्धनैः स्थूलैस् तद्वद् योगबलः स्मृतः
Just as a small, weak fire is extinguished, O brahmins, when overwhelmed by thick fuel, so too is the power of yoga remembered.
स एव च तदा विप्रा वह्निर् जातबलः पुनः समीरणगतः कृत्स्नां दहेत् क्षिप्रं महीम् इमाम्
But when that fire, O brahmins, regains its strength and is fanned by wind, it can swiftly burn up this entire earth.
तत्त्वज्ञानबलो योगी दीप्ततेजा महाबलः अन्तकाल इवादित्यः कृत्स्नं संशोषयेज् जगत्
A yogi, strong in knowledge of truth, radiant and mighty, like the sun at the time of destruction, can dry up the whole world.