यत् तद् बुद्धेः परं प्राहुः सांख्ययोगं च सर्वशः बुध्यमानं महाप्राज्ञाः प्रबुद्धपरिवर्जनात्
That which is said to be beyond the intellect, and Sāṃkhya and Yoga in their entirety, the great wise know as that which is to be understood, by the abandonment of what is awakened.
अप्रबुद्धं यथा व्यक्तं स्वगुणैः प्राहुर् ईश्वरम् निर्गुणं चेश्वरं नित्यम् अधिष्ठातारम् एव च
Just as the unawakened manifest is said to be the Lord by its own qualities, so too the Lord is always without qualities, the true ruler.
प्रकृतेश् च गुणानां च पञ्चविंशतिकं बुधाः सांख्ययोगे च कुशला बुध्यन्ते परमैषिणः
The wise, skilled in Sāṃkhya and Yoga, understand the twenty-five principles of nature and its qualities, seeking the highest truth.
यदा प्रबुद्धम् अव्यक्तम् अवस्थातननीरवः बुध्यमानं न बुध्यन्ते ऽवगच्छन्ति समं तदा
When the unmanifest, awakened and silent, abides without movement, those who are themselves awakening do not perceive it equally.
एतन् निदर्शनं सम्यङ् न सम्यग् अनुदर्शनम् बुध्यमानं प्रबुध्यन्ते द्वाभ्यां पृथग् अरिंदम
This is a proper illustration, but not a perfect demonstration; those who are awakening perceive it differently from those who are fully awakened, O subduer of foes.
परस्परेणैतद् उक्तं क्षराक्षरनिदर्शनम् एकत्वम् अक्षरं प्राहुर् नानात्वं क्षरम् उच्यते
This has been spoken of as the illustration of the perishable and the imperishable; the wise declare unity as imperishable, and diversity as perishable.
पञ्चविंशतिनिष्ठो ऽयं तदा सम्यक् प्रचक्षते एकत्वदर्शनं चास्य नानात्वं चास्य दर्शनम्
Established in the twenty-five, one then rightly declares: its vision is unity, and its vision is also diversity.
तत्त्ववित् तत्त्वयोर् एव पृथग् एतन् निदर्शनम् पञ्चविंशतिभिस् तत्त्वं तत्त्वम् आहुर् मनीषिणः
One who knows the truth sees the distinction between the two realities; the wise say that the essence is known through the twenty-five principles.
निस्तत्त्वं पञ्चविंशस्य परम् आहुर् मनीषिणः वर्ज्यस्य वर्ज्यम् आचारं तत्त्वं तत्त्वात् सनातनम्
The wise declare that the ultimate of the twenty-five is without true essence; the conduct of what is to be avoided should itself be avoided—this is the eternal truth of essence.
नानात्वैकत्वम् इत्य् उक्तं त्वयैतद् द्विजसत्तम पश्यतस् तद् धि संदिग्धम् एतयोर् वै निदर्शनम्
You have spoken of unity and diversity, O best of twice-born; but to one who sees, this illustration of the two is indeed uncertain.
तथा बुद्धप्रबुद्धाभ्यां बुध्यमानस्य चानघ स्थूलबुद्ध्या न पश्यामि तत्त्वम् एतन् न संशयः
Likewise, O sinless one, with the awakened and the awakening, I do not perceive the essence of the one awakening with gross intellect—there is no doubt.
अक्षरक्षरयोर् उक्तं त्वया यद् अपि कारणम् तद् अप्य् अस्थिरबुद्धित्वात् प्रनष्टम् इव मे ऽनघ
Even the reason you gave for the imperishable and perishable, O sinless one, seems lost to me because of unsteady understanding.
तद् एतच् छ्रोतुम् इच्छामि नानात्वैकत्वदर्शनम् द्वंद्वं चैवानिरुद्धं च बुध्यमानं च तत्त्वतः
Therefore, I wish to hear this: the vision of unity and diversity, the pair and the unrestrained, and the awakening in its true nature.
विद्याविद्ये च भगवन्न् अक्षरं क्षरम् एव च सांख्ययोगं च कृत्स्नेन बुद्धाबुद्धिं पृथक् पृथक्
O Lord, also speak of knowledge and ignorance, the imperishable and the perishable, the entire Sāṃkhya and Yoga, and the distinction between awakened and unawakened intellect.
हन्त ते संप्रवक्ष्यामि यद् एतद् अनुपृच्छसि योगकृत्यं महाराज पृथग् एव शृणुष्व मे
Well then, I shall explain to you what you have asked about—the practice of Yoga, O great king; listen to me distinctly.
योगकृत्यं तु योगानां ध्यानम् एव परं बलम् तच् चापि द्विविधं ध्यानम् आहुर् विद्याविदो जनाः
The supreme strength of yogic practices is meditation itself; and people knowledgeable and ignorant alike say that meditation is of two kinds.
एकाग्रता च मनसः प्राणायामस् तथैव च प्राणायामस् तु सगुणो निर्गुणो मानसस् तथा
Single-pointedness of mind and regulation of breath as well; breath-control is said to be of two kinds—qualified and unqualified, and also mental.
मूत्रोत्सर्गे पुरीषे च भोजने च नराधिप द्विकालं नोपभुञ्जीत शेषं भुञ्जीत तत्परः
O king, in urination, defecation, and eating, one should not partake twice daily; one intent on this should consume only what remains.
इन्द्रियाणीन्द्रियार्थेभ्यो निवर्त्य मनसा मुनिः दशद्वादशभिर् वापि चतुर्विंशात् परं यतः
The sage, restraining the senses from their objects by mind—whether by ten, twelve, or even twenty-four—should remain self-controlled beyond that.
स चोदनाभिर् मतिमान् नात्मानं चोदयेद् अथ तिष्ठन्तम् अजरं तं तु यत् तद् उक्तं मनीषिभिः
And being intelligent, he should not urge himself with impulses; but should remain established in what the wise have declared as ageless.
विश्वात्मा सततं ज्ञेय इत्य् एवम् अनुशुश्रुम द्रव्यं ह्य् अहीनमनसो नान्यथेति विनिश्चयः
The universal Self is always to be known—so we have heard. The substance is for those whose minds are not distracted; this is the settled conclusion.
विमुक्तः सर्वसङ्गेभ्यो लघ्वाहारो जितेन्द्रियः पूर्वरात्रे परार्धे च धारयीत मनो हृदि
Freed from all attachments, eating lightly, master of the senses, one should hold the mind in the heart during the first and last parts of the night.
स्थिरीकृत्येन्द्रियग्रामं मनसा मिथिलेश्वर मनो बुद्ध्या स्थिरं कृत्वा पाषाण इव निश्चलः
Having steadied the group of senses, O King of Mithila, with the mind, and having made the mind firm with the intellect, one should remain unmoving like a stone.
स्थाणुवच् चाप्य् अकम्प्यः स्याद् दारुवच् चापि निश्चलः बुद्ध्या विधिविधानज्ञस् ततो युक्तं प्रचक्षते
One should be unshakable like a pillar, motionless like wood; knowing the rules and procedures with the intellect, such a one is called 'yukta' (joined).
न शृणोति न चाघ्राति न च पश्यति किंचन न च स्पर्शं विजानाति न च संकल्पते मनः
He neither hears nor smells nor sees anything; he does not perceive touch, nor does the mind form any intention.
न चापि मन्यते किंचिन् न च बुध्येत काष्ठवत् तदा प्रकृतिम् आपन्नं युक्तम् आहुर् मनीषिणः
He does not think anything, nor is he aware, like a log of wood. At that time, having attained its own nature, the wise call him 'yukta' (joined).
न भाति हि यथा दीपो दीप्तिस् तद्वच् च दृश्यते निलिङ्गश् चाधश् चोर्ध्वं च तिर्यग्गतिम् अवाप्नुयात्
Just as a lamp does not shine, so its light is not seen; without marks, above, below, and across, it attains movement.
तदा तदुपपन्नश् च यस्मिन् दृष्टे च कथ्यते हृदयस्थो ऽन्तरात्मेति ज्ञेयो ज्ञस् तात मद्विधैः
Then, when that state is attained and seen, it is said: the Self dwelling in the heart is to be known as the knower, O dear one, by those like me.
निर्धूम इव सप्तार्चिर् आदित्य इव रश्मिवान् वैद्युतो ऽग्निर् इवाकाशे पश्यत्य् आत्मानम् आत्मनि
Like a smokeless seven-flamed fire, like the sun with rays, like lightning in the sky, the Self sees itself within itself.
यं पश्यन्ति महात्मानो धृतिमन्तो मनीषिणः ब्राह्मणा ब्रह्मयोनिस्था ह्य् अयोनिम् अमृतात्मकम्
That which great souls, steadfast and wise, see—Brahmins established in the source of Brahman—unborn, of immortal nature.