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.
आनुलोम्येन जायन्ते लीयन्ते प्रतिलोमतः गुणा गुणेषु सततं सागरस्योर्मयो यथा
By the natural order they are born, and by the reverse order they dissolve; qualities always merge into qualities, just as waves into the ocean.
सर्गप्रलय एतावान् प्रकृतेर् नृपसत्तम एकत्वं प्रलये चास्य बहुत्वं च तथा सृजि
O best of kings, the creation and dissolution of the world are thus: in dissolution, nature becomes one, and in creation, it becomes manifold.
एवम् एव च राजेन्द्र विज्ञेयं ज्ञानकोविदैः अधिष्ठातारम् अव्यक्तम् अस्याप्य् एतन् निदर्शनम्
In the same way, O king, the subtle rulers of knowledge should understand that the unmanifest is the presiding principle; this too is its illustration.
एकत्वं च बहुत्वं च प्रकृतेर् अनु तत्त्ववान् एकत्वं प्रलये चास्य बहुत्वं च प्रवर्तनात्
Unity and multiplicity pertain to nature according to the principle; unity in dissolution, and multiplicity in manifestation.
बहुधात्मा प्रकुर्वीत प्रकृतिं प्रसवात्मिकाम् तच् च क्षेत्रं महान् आत्मा पञ्चविंशो ऽधितिष्ठति
The self, having many forms, produces the generative nature; and that field, the great self, the twenty-fifth, presides over.
अधिष्ठातेति राजेन्द्र प्रोच्यते यतिसत्तमैः अधिष्ठानाद् अधिष्ठाता क्षेत्राणाम् इति नः श्रुतम्
He is called the presider, O king, by the best of ascetics; because of presiding, he is the presider over the fields, as we have heard.
क्षेत्रं जानाति चाव्यक्तं क्षेत्रज्ञ इति चोच्यते अव्यक्तिके पुरे शेते पुरुषश् चेति कथ्यते
He knows the field and is also called the knower of the field; in the unmanifest city, the person is said to dwell.
अन्यद् एव च क्षेत्रं स्याद् अन्यः क्षेत्रज्ञ उच्यते क्षेत्रम् अव्यक्त इत्य् उक्तं ज्ञातारं पञ्चविंशकम्
The field is one thing, and the knower of the field is said to be another; the field is called the unmanifest, and the knower is the twenty-fifth.
अन्यद् एव च ज्ञानं स्याद् अन्यज् ज्ञेयं तद् उच्यते ज्ञानम् अव्यक्तम् इत्य् उक्तं ज्ञेयो वै पञ्चविंशकः
Knowledge is one thing, and the knowable is said to be another; knowledge is called the unmanifest, and the knowable is indeed the twenty-fifth.
अव्यक्तं क्षेत्रम् इत्य् उक्तं तथा सत्त्वं तथेश्वरम् अनीश्वरम् अतत्त्वं च तत्त्वं तत् पञ्चविंशकम्
The unmanifest is called the field, as also existence and the lord; the non-lord and the non-principle, that principle is the twenty-fifth.