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.
तद् एवाहुर् अणुभ्यो ऽणु तन् महद्भ्यो महत्तरम् सर्वत्र सर्वभूतेषु ध्रुवं तिष्ठन् न दृश्यते
They say it is subtler than the subtle, greater than the great; abiding everywhere in all beings, it is constant yet not seen.
बुद्धिद्रव्येण दृश्येन मनोदीपेन लोककृत् महतस् तमसस् तात पारे तिष्ठन् न तामसः
By the substance of intellect, by visible light of mind, creator of worlds, standing beyond the great darkness, O dear one, it is not of darkness.
तमसो दूर इत्य् उक्तस् तत्त्वज्ञैर् वेदपारगैः विमलो विमतश् चैव निर्लिङ्गो ऽलिङ्गसंज्ञकः
It is said by those who know the truth and are versed in the Vedas to be far from darkness, pure, esteemed, without marks, called 'without mark.'
योग एष हि लोकानां किम् अन्यद् योगलक्षणम् एवं पश्यन् प्रपश्येत आत्मानम् अजरं परम्
This is the yoga for the worlds; what other mark of yoga is there? Seeing thus, one perceives the Self as ageless and supreme.
योगदर्शनम् एतावद् उक्तं ते तत्त्वतो मया सांख्यज्ञानं प्रवक्ष्यामि परिसंख्यानिदर्शनम्
This much is the vision of yoga, told to you in truth by me. I will now explain Sāṃkhya knowledge, showing its enumeration.
अव्यक्तम् आहुः प्रख्यानं परां प्रकृतिम् आत्मनः तस्मान् महत् समुत्पन्नं द्वितीयं राजसत्तम
They call the unmanifest the manifestation, the supreme nature of the Self; from that arises the 'mahat,' the second, O best of kings.
अहंकारस् तु महतस् तृतीय इति नः श्रुतम् पञ्चभूतान्य् अहंकाराद् आहुः सांख्यात्मदर्शिनः
Ego arises from the 'mahat,' as the third—so we have heard. The Sāṃkhya seers say the five elements arise from ego.
एताः प्रकृतयस् त्व् अष्टौ विकाराश् चापि षोडश पञ्च चैव विशेषाश् च तथा पञ्चेन्द्रियाणि च
These eight are the natures, and sixteen are the modifications; also five special elements, and likewise the five senses.
एतावद् एव तत्त्वानां सांख्यम् आहुर् मनीषिणः सांख्ये सांख्यविधानज्ञा नित्यं सांख्यपथे स्थिताः
Thus far is the enumeration of principles, as declared by the wise—those who know the method of Sāṃkhya and always remain on the path of Sāṃkhya.
यस्माद् यद् अभिजायेत तत् तत्रैव प्रलीयते लीयन्ते प्रतिलोमानि गृह्यन्ते चान्तरात्मना
Whatever arises from something, into that very thing it dissolves; things dissolve in the reverse order and are grasped inwardly.