pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: एषा तत्त्वचतुर्विंशा सर्वाकृतिषु वर्तते। यां ज्ञात्वा नाभिशोचन्ति ब्राह्मणास्तत्त्वदर्शिनः॥
English: These form the twenty-four topics that exist in the forms of all living creatures. By understanding these properly. these properly. Brahmanas endued with insight into the truth have never to give way to sorrow.
Sanskrit: एतद् देहं समाख्यातं त्रैलोक्ये सर्वदेहिषु। वेदितव्यं नरश्रेष्ठ सदेवनरदानवे॥ सयक्षभूतगन्धर्वे सकिन्नरमहोरगे। सचारणपिशाचे वै सदेवर्षिनिशाचरे॥ सदंशकीटमशके सपूतिकृमिमूषिके। शुनि श्वपाके चैणे ये सचाण्डाले सपुल्कसे॥ हस्त्यश्वखरशार्दूले सवृक्षे गवि चैव ह। यच्च मूर्तिमयं किंचित् सर्वत्रैतन्निदर्शनम्॥ जले भुवि तथाऽऽकाशे नान्यत्रेति विनिश्चयः। स्थानं देहवतामासीदित्येवमनुशुश्रुम॥
English: In the three worlds a combination of these, called body, is possessed by all embodied Creatures. Indeed, O king, a combination of those is known as such in gods and men and Danavas, in Yakshas and spirits and Gandharvas, and Kinnaras and great snakes, and Charanas and Pishachas, in celestial Rishis and Rakshasas, in biting flies, and worins, and gnats, and vermin born of filth and rats, and dogs and Shvapakas and Chaineyas and Chandalas and Pukkasas, in elephants and horse and asses and tigers, and trees, and kine. Whatever other creatures exist in water or ether or on earth, for there is on other place in which creatures exist as we have heard, have this combination.
Sanskrit: कृत्स्नमेतावतस्तात क्षरते व्यक्तसंज्ञितम्। अहन्यहनि भूतात्मा ततः क्षर इति स्मृतः॥
English: All these, O sire, included within the class called Manifest, are seen to be destroyed day after day. Hence, all creatures begotten by union of these twenty-four are said to be destructible.
Sanskrit: एतदक्षरमित्युक्तं क्षरतीदं यथा जगत्। जगन्मोहात्मकं प्राहुरव्यक्ताद् व्यक्तसंज्ञकम्॥
English: This then is the Indestructible. And since the universe, which is made up of Manifest and Unmanifest, is destroyed, therefore, it is said to be Destructible.
Sanskrit: महांश्चैवाग्रजो नित्यमेतत् क्षरनिदर्शनम्। कथितं ते महाराज यन्मां त्वं परिपृच्छसि॥
English: The Very Being called Mahan who is the first born is always spoken of as an instance of the Destructible. I have now told you, O king, all that you had asked me.
Sanskrit: पञ्चविंशतिमो विष्णुर्निस्तत्त्वस्तत्त्वसंज्ञितः। तत्त्वसंश्रयणादेतत् तत्त्वमाहुर्मनीषिणः॥
English: Above the twenty-four topics already referred to is the twenty-fifth called Vishnu. That Vishnu, on account of the absence of all qualities, is not a topic though as that which permeates all the topics, he has been called so by the wise.
Sanskrit: यन्मय॑मसृजद् व्यक्तं तत्तन्मूर्त्यधितिष्ठति। चतुर्विंशतिमोऽव्यक्तो ह्यमूर्तः पञ्चविंशकः॥
English: Since that which is destructible has caused all this that is Manifest, therefore, all this is gifted with form. The twenty-fourth, which is Nature, is said to lord over all this. The twentyfifth, which is Vishnu, is formless and, therefore, cannot be said to lord over the universe.
Sanskrit: स एव हृदि सर्वासु मूर्तिष्वातिष्ठतेऽऽत्मवान्। केवलश्चेतनो नित्यः सर्वमूर्तिरमूर्तिमान्॥
English: It is that Unmanifest, which, when endued with body lives in the hearts of all creatures having body. As regards eternal Consciousness, although he is shorn of attributes and without form, yet he assumes all forins.
Sanskrit: सर्गप्रलयधर्मिण्या असर्गप्रलयात्मकः। गोचरे वर्तते नित्यं निर्गुणं गुणसंज्ञितम्॥
English: Uniting with Nature which has has the attributes of birth and death, he also assumes the attributes of birth and death. And on account of such union he becomes an object of perception and though in reality shorn of all attributes yet he coines to be invested therewith.
Sanskrit: एवमेष महानात्मा सर्गप्रलयकोविदः। विकुर्वाणः प्रकृतिमानभिमन्यत्यबुद्धिमान्॥
English: It is in this way that the Soul, becoming united with Nature and invested with Ignorance, undergoes changes and becomes conscious of Self.
Sanskrit: तमःसत्त्वरजोयुक्तस्तासु तास्विह योनिषु। नियते प्रतिबुद्धित्वादबुद्धजनसेवनात्॥
English: Uniting with the qualities of Goodness, Darkness and Ignorance, he becomes at one with various creatures belonging to various orders of Being, on account of his forgetfulness and his waiting upon Ignorance.
Sanskrit: सहवासविनाशित्वान्नान्योऽहमिति मन्यते। योऽहं सोऽहमिति ह्युक्त्वा गुणानेवानुवर्तते॥
English: On account of his birth and death originating from the fact of living in union with Nature, he thinks himself to be no other than what he apparently is, Knowing himself as this or that, he follows the qualities of Goodness, Darkness and Ignorance.
Sanskrit: तमसा तामसान् भावान् विविधान् प्रतिपद्यते। रजसा राजसांश्चैव सात्त्विकान् सत्त्वसंश्रयात्॥
English: Under the influence of Ignorance, he comes by various kinds of conditions which are affected by Ignorance. Under the influences of Darkness and Goodness he attains likewise to conditions which are affected by Darkness and Goodness.
Sanskrit: शुक्ललोहितकृष्णानि रूपाण्येतानि त्रीणि तु। सर्वाण्येतानि रूपाणि यानीह प्राकृतानि वै॥
English: There are three colours in all viz., White, Red, and Dark. All those colours belong to Nature.
Sanskrit: तामसा निरयं यान्ति राजसा मानुषानथ। सात्त्विका देवलोकाय गच्छन्ति सुखभागिनः॥
English: Through Ignorance one goes to hell. Through Darkness one attains to the status of humanity. Through Goodness people ascend to the regions of the gods and partake of great happiness.
Sanskrit: निष्कैवल्येन पापेन तिर्यग्योनिमवाप्नुयात्। पुण्यपापेन मानुष्यं पुण्येनैकेन देवताः॥
English: By sticking to sin continuously one sinks into the intermediate order of beings. By acting both virtuously and sinfully one comes by the status of humanity. By acting only righteously, one attains to the status of the gods.
Sanskrit: एवमव्यक्तविषयं क्षरमाहुर्मनीषिणः। पञ्चविंशतिमो योऽयं ज्ञानादेव प्रवर्तते॥
English: In this way the twenty-fifth, viz., (the Indestructible), the wise say, by union with the unmanifest, becomes changed into (destructible). By means of knowledge, however, the Indestructible appears in His true nature.
Sanskrit: वसिष्ठ उवाच एवमप्रतिबुद्धत्वादवुद्धमनुवर्तते। देहाद् देहसहस्राणि तथा समभिपद्यते॥
English: Vasistha said Thus on account of his forgetfulness the Soul follows Ignorance and acquires thousands of bodies one after another.
Sanskrit: तिर्यग्योनिसहस्रेषु कदाचिद् देवतास्वपि। उपपद्यति संयोगाद् गुणैः सह गुणक्षयात्॥
English: He attains to thousands of births among the intermediate orders and sometimes among the very gods on account his union with qualities.
Sanskrit: मानुषत्वाद् दिवं याति दिवो मानुष्यमेव च। मानुष्यान्निरयस्थानमानन्त्यं प्रतिपद्यते॥
English: From the status of humanity he goes to heaven and from heaven he returns to humanity, and from humanity he sinks into hell for many long years.
Sanskrit: कोशकारो यथाऽऽत्मानं कीट: समवरुन्धति। सूत्रतन्तुगुणैर्नित्यं तथायमगुणो गुणैः॥
English: As the worm that make the cocoon does itself completely on all sides by means of the threads it weaves itself, so the Soul, though in reality above all qualities, invests himself on all sides with qualities.
Sanskrit: द्वन्द्वमेति च निर्द्वन्द्वस्तासु तास्विह योनिषु। शीर्षरोगेऽक्षिरोगे च दन्तशूले गलग्रहे॥ जलोदरे तृषारोगे ज्वरगण्डे विषूचके। श्वित्रकुष्ठेऽग्निदग्धे च सिध्मापस्मारयोरपि॥ यानि चान्यानि द्वन्द्वानि प्राकृतानि शरीरिषु। उत्पद्यन्ते विचित्राणि तान्येषोऽप्यभिमन्यते॥
English: Though above both happiness and misery, it is thus that he subjects himself to happiness and misery. It is thus also that, though above all discases, the Soul considers himself to be afflicted by headache, opthalmia, toothache, affections of the throat, abdominal dropsy, burning thirst, enlargement of glands, cholera, vitiligo, leprosy, burns, asthma, phthisis, epilepsy, and various other diseases from which embodied creatures suffer.
Sanskrit: तिर्यग्योनिसहस्रेषु कदाचिद् देवतास्वपि। अभिमन्यत्यभीमानात् तथैव सुकृतान्यपि॥
English: Considering himself, through error, as born among thousands of creatures in the intermediate orders of being, the sometimes among the gods, he suffer misery and enjoys the fruits of his good deeds.
Sanskrit: एकरात्रान्तराशित्वमेककालिकभोजनम्। चतुर्थाष्टमकालश्च षष्ठकालिक एव च॥ घड्रात्रभोजनश्चैव तथैवाष्टाहभोजनः। सप्तरात्रदशाहारो द्वादशाहिकभोजनः॥ मासोपवासी मूलाशी फलाहारस्तथैव च। वायुभक्षोऽम्बुपिण्याकदधिगोमयभोजनः॥ गोमूत्रभोजनश्चैव शाकपुष्पाद एव च। शैवालभोजनश्चैव तथाऽऽवामेन वर्तयन्॥ वर्तयन् शीर्णपणैश्च प्रकीर्णफलभोजनः। विविधानि च कृच्छ्राणि सेवते सिद्धिकासया॥
English: He considers himself as sometimes eating at intervals of one night, or once at the same hour every day, or as at the fourth, the sixty, and the eight hour every day, or as once in six or seven or cight nights, or as once in ten or twelve days, or as once, in a month, or as eating only roots, or fruits, or as living upon air or water alone, or on cakes of sesame husk, or curds or cowdung, or the urine of the cow or potherbs or flowers or moss or raw food, or as living on falled leaves of trees or fruits that have dropped down and lie scattered on the ground, or various other sorts of food, moved by the desire of acquiring ascetic success.
Sanskrit: चान्द्रायणानि विधिवल्लिङ्गानि विविधानि च। चातुराश्रम्यपन्थानमाश्रयत्यपथानपि॥ उपाश्रमानण्यपरान् पाषण्डान् विविधानपि। विविक्ताच शिलाच्छायास्तथा प्रस्रवणानि च॥ पुलिनानि विविक्तानि विविक्तानि वनानि च। देवस्थानानि पुण्यानि विविक्तानि सरांसि च॥ विविक्ताश्चापि शैलानां गुहा गृहनिभोपमाः। विविक्तानि च जप्यानि व्रतानि विविधानि च॥ नियमान् विविधांश्चापि विविधानि तपांसि च। यज्ञांश्च विविधाकारान् विधींश्च विविधांस्तथा॥
English: The Soul considers himself as following the observance of Chandrayana according to the rites laid down in the scriptures, or various other vows and observances, and the courses of duty laid down for the four modes of life, and even prohibitions of duty, and the duties of other subsidiary modes of life set down the four principal ones, and even various kinds of practices that distinguish the wicked and sinful. The Soul considers himself as enjoying lonely places and the charming shades of mountains and the cool vicinity of springs and fountains, and solitary river banks and secluded forests, and sacred pilgrimages, and lakes and waters remote from the busy haunts of men, and linely mountain caves giving the accommodation that houses and palaces afford. The Soul consider himself as reciting of different kinds of secret Mantras or as observing different vows and rules and various sorts of penances, and sacrifices of many sorts, and rites of diverse sorts.
Sanskrit: वणिक्पथं द्विजं क्षत्रं वैश्यशूद्रांस्तथैव च। दानं च विविधाकारं दीनान्धकृपणादिषु॥
English: The Soul considers himself as following sometimes the ways of traders and merchants and the practices of Brahmanas, Kshatriyas, Vaishyas and Shudras, and gifts of various sorts to those who are poor or blind or helpless.
Sanskrit: अभिमन्यत्यसम्बोधात् तथैव त्रिविधान् गुणान्। सत्त्वं रजस्तमश्चैव धर्मार्थो काम एव च॥
English: On account of his being invested with Ignorance, the Soul adopts the different qualities of Goodness, Darkness and Ignorance, and Righteousness and riches and pleasure.
Sanskrit: प्रकृत्याऽऽत्मानमेवात्मा एवं प्रविभजत्युतः। स्वधाकारवषट्कारौ स्वाहाकारनमस्क्रियाः॥ याजनाध्यापनं दानं तथैबाहुः प्रतिग्रहम्। यजनाध्ययने चैव यच्चान्यदपि किंचन॥
English: Under the influence of Nature, the Soul, undergoing changes himself, observes and follows and practises all these and considers himself as such. Indeed, the Soul considers himself as employed in the utterance of the sacred Mantras Svaha, Svadha and Vashat, and in saluting those he considers as his elders; in officiating in the sacrifices and studying the scriptures, and doing all other acts and rites of this sort.
Sanskrit: जन्ममृत्युविवादे च तथा विशसनेऽपि च। शुभाशुभमयं सर्वमेतदाहुः क्रियापथम्॥
English: The Soul considers himself as connected with birth and death and quarrels and destruction. All these, the learned say form the path of acts good and bad.
Sanskrit: प्रकृतिः कुरुते देवी भवं प्रलयमेव च। दिवसान्ते गुणानेतानभ्येत्यैकोऽवतिष्ठते॥ रश्मिजालमिवादित्यस्तत् तत्काले नियच्छति। एवमेषोऽसकृत्पूर्वं क्रीडार्थमभिमन्यते॥ आत्मरूपगुणानेतान् विविधान् हृदयप्रियान्। एवमेतां विकुर्वाणः सर्गप्रलयधर्मिणीम्॥ क्रियां क्रियापथे रक्तस्त्रिगुणां त्रिगुणाधिपः। क्रियां क्रियापथोपेतस्तथा तदिति मन्यते॥
English: It is the goddess Nature who causes birth and death. When the time comes for Universal Dissolution, all existent objects and qualities are withdrawn by the Supreme Soul which then exists alone like the Sun withdrawing at evening all his rays; and when the time comes for Creation. He once more creates and spreads them out like the Sun shedding his rays when morning comes. Thus the Soul, for the sake of spol, repeatedly considers himself invested with all these conditions, which are his own forms and qualities infinite in number, and agrecable to himself. It is thus that the Soul, though really above the three qualities, becomes attached to the path of acts and creates by modification nature invested with the conditions of birth and death and at once with all acts and conditions which are characterised by the three qualities of Goodness, Darkness, and Ignorance. Arrived at the path of action, the Soul considers particular acts as possessing particular characteristics and productive of particular ends.
Sanskrit: प्रकृत्या सर्वमेवेदं जगदन्धीकृतं विभो। रजसा तमसा चैव व्याप्तं सर्वमनेकधा॥
English: O king, the whole of this universe has been blinded by Nature and all things have been variously overwhelmed (through Nature by the qualities of Darkness and Ignorance).
Sanskrit: एवं द्वन्द्वान्यथैतानि समावर्तन्ति नित्यशः। ममैवैतानि जायन्ते धावन्ते तानि मामिति॥
English: It is on account of the Soul being invested by Nature that these pairs of opposites, productive of happiness and woe, again and again come. It is on account of this Ignorance that individual Soul considers these sorrows to be his and imagines them as following him.
Sanskrit: निस्तर्तव्यान्यथैतानि सर्वाणीति नराधिप। मन्यतेऽयं ह्यबुद्धत्वात् तथैव सुकृतान्यपि।॥ भोक्तव्यानि मयैतानि देवलोकगतेन वै। इहैव चैनं भोक्ष्यामि शुभाशुभफलोदयम्॥
English: Indeed, O king, through that Ignorance it is that Individual Soul imagines he should anyhow cross those sorrows, and that he should, going into the regions of the gods, enjoy the happiness that await all his good deeds. it is through Ignorance that he thinks he should enjoy and suffer these delights and these miserics here in this world.
Sanskrit: सुखमेव तु कर्तव्यं सकृत् कृत्वा सुखं मम। यावदन्तं च मे सौख्यं जात्यां जात्यां भविष्यति॥
English: Through Ignorance Individual Soul thinks,-I should secure my happiness. By continually doing good deeds, I may enjoy happiness in this life till its close and shall be happy in all future lives.
Sanskrit: भविष्यति च मे दुःखं कृतेनेहाप्यनन्तकम्। महद् दुःखं हि मानुष्यं निरये चापि मज्जनम्॥
English: Through, again the evil deeds I do in this life I may suffer unending misery. The status of humanity is full of great misery, for from it one sinks into hell.
Sanskrit: निरयाच्चापि मानुष्यं कालेनैष्याम्यहं पुनः मनुष्यत्वाच्च देवत्वं देवत्वात् पौरुषं पुनः॥ मनुष्यत्वाच्च निरयं पर्यायेणोपगच्छति। य एवं वेत्ति नित्यं वै निरात्माऽऽत्मगुणैर्वृतः॥ तेन देवमनुष्येषु निरये चोपपद्यते। ममत्वेनावृतो नित्यं तत्रैव परिवर्तते।॥
English: From hell, it will take many long years before I can return to the status of humanity. From humanity I shall attain of the status of the gods. From that superior status I shall have to return to humanity and thence to sink into hell once more.—One who always consider this combination of the principal elements and the senses, with the reflection of consciousness in it, to be thus invested with the characteristics of the Soul, has again and again to walk among gods and human beings and to sink into hell. Being always invested with the idea of mineness, Individual Soul has to go through a round of such births.
Sanskrit: सर्गकोटिसहस्राणि मरणान्तासु मूर्तिषु। य एवं कुरुते कर्म शुभाशुभफलात्मकम्॥ स एव फलमाप्नोति त्रिषु लोकेषु मूर्तिमान्। प्रकृति कुरुते कर्म शुभाशुभफलात्मकम्। प्रकृतिश्च तद श्नाति त्रिषु लोकेषु कामगा॥ तिर्यग्योनिमनुष्यत्वं देवलोके तथैव च। त्रीणि स्थानानि चैतानि जानीयात् प्रकृतानि ह॥ अलिङ्गां प्रकृति त्वाहुर्लिङ्गैरनुमिमीमहे। तथैव पौरुषं लिङ्गमनुमानाद्धि मन्यते॥
English: Millions upon millions of births have to be gone through by Individual Soul in the successive forms he assumes, all of which are liable to death. He who does acts in this way, which are all full of good and bad fruits, has in the three worlds to assume successive forms and to enjoy and suffer fruits corresponding therewith. It is Nature that causes good and bad acts; and it is Nature that enjoys and suffers the fruits thereof in the three worlds. Indeed, Nature follows the course of acts. The status of the intermediate beings, of humanity, and of the gods, all originate from Nature. Nature has been said to be shorn of all qualities. Her existence is proved by her acts.
Sanskrit: स लिङ्गान्तरमासाद्य प्राकृतं लिङ्गमव्रणः। व्रणद्वाराण्यधिष्ठाय कर्मण्यात्मनि मन्यते॥ श्रोत्रादीनि तु सर्वाणि पञ्चकर्मेन्द्रियाण्यथ। वागादीनि प्रवर्तन्ते गुणेष्विह गुणैः सह॥ अहमेतानि वै सर्वं मय्यतानीन्द्रियाणि ह। निरिन्द्रियो हि मन्येत व्रणवानस्मि निर्बणः॥ अलिङ्गो लिङ्गमात्मानमकालः कालमात्मनः।
English: Similarly, Soul, though without attributes himself, has his existence proved by the acts which the body does when it receives his reflection. Although the Soul is not subject to changes of any kind, and is the active principle that sets Nature in motion, yet entering a body which is united with the senses of knowledge and action. He considers all the acts of those senses as his own. The five senses of knowledge beginning with the ear, and those of action beginning with speech, uniting with the qualities of Goodness and Darkness and Ignorance become engaged in numerous objects. Individual Soul imagines that it is he who does the deeds of his life and that the senses of knowledge and action belong to him, although in reality he has no senses. Indeed, though having no body, he imagines that he has a body. Though shorn of qualities, he considers himself as endued therewith, the though above Time, imagines himself to be under Time's control.
Sanskrit: असत्त्वं सत्त्वमात्मानमतत्त्वं तत्त्वमात्मनः॥ अमृत्युर्मृत्युमात्मानमचरश्चरमात्मनः।
English: Though having no understanding, he still considers himself as endued with it, and though above the four and twenty topics, considers himself as one included among them. Though deathless, he still considers himself as subject to death, and though motionless regards himself as having motion.
Sanskrit: अक्षेत्रः क्षेत्रमात्मानमसर्गः सर्गमात्मनः॥ अतपास्तप आत्मानमगतिर्गतिमात्मनः।
English: Though not possessed of a material body, he still considers himself as possessed of one; and though unborn, he still regards himself as having birth. Though above penances, he still considers as engaged in penances, and though he has no end he still considers himself as liable to attain to ends.
Sanskrit: अभवो भवमात्मानमभयो भयमात्मनः॥ अक्षरः क्षरमात्मानमबुद्धिस्त्वभिमन्यते॥
English: Though not gifted with motion and birth, he still considers himself as endued with both, and though above fear, still considers himself as subject to fear. Though Indestructible, he still considers himself Destructible. Invested with Ignorance, the Soul thus thinks of himself.
Sanskrit: जनक उवाच नानात्वैकत्वमित्युक्तं त्वयैतदृषिसत्तम। पश्याम्येतद्धि संदिग्धमेतयोर्वे निदर्शनम्॥
English: Janaka said You have, O foremost of Rishis, said that Unity is the attribute of that which is Indestructible and variety or multiplicity is the attribute of what is known as Destructible. I have not, however, clearly understood the nature of these two. Doubts are still in my mind.
Sanskrit: तथा बुद्धप्रबुद्धाभ्यां बुद्ध्यमानस्य चानघ। स्थूलबुद्ध्या न पश्यामि तत्त्वमेतन्न संशयः॥
English: Ignorant men consider the Soul as endued with multiplicity. They, however, who are endued with knowledge and wisdom consider the Soul to be one and the same. I, however, have a very dull understanding. I am, therefore, unable to understand how all this can take place.
Sanskrit: अक्षरक्षरयोरुक्तं त्वया यदपि कारणम्। तदप्यस्थिरबुद्धित्वात् प्रणष्टमिव मेऽनघ॥
English: I have almost forgotten the causes also that you have attributed to the unity and the multiplicity of the Indestructible and the Destructible on account of the restlessness of my understanding.
Sanskrit: तदेतच्छ्रोतुमिच्छामि नानात्वैकत्वदर्शनम्। बुद्धं चाप्रतिबुद्धं च बुध्यमानं च तत्त्वतः॥ विद्याविद्ये च भगवान्नक्षरं क्षरमेव च। साङ्ख्यं योगं च कार्येन पृथक् चैवापृथक् च ह॥
English: I, therefore, wish to hear you once more discourse to me on those subjects of unity and multiplicity, on him who is gifted with knowledge, on what is shorn of knowledge, on Individual Soul, Knowledge, Ignorance, on Indestructible, Destructible, and the Sankhya and the Yoga systems, in detail and separately and agreeable to the truth.
Sanskrit: वसिष्ठ उवाच हन्त ते सम्प्रवक्ष्यामि यदेतदनुपृच्छसि। योगकृत्यं महाराज पृथगेव शृणुष्व मे॥
English: Vashishtha said I shall tell you what you ask. Listen, however, to me, O king, as I explain to you the practices of Yoga separately.
Sanskrit: योगकृत्यं तु योगानां ध्यानमेव परं बलम्। तच्चापि द्विविधं ध्यानमाहुर्विद्याविदो जनाः॥
English: Contemplation, which forms an obligatory practice with Yogins, is their highest power, Those conversant with Yoga say that that Contemplation is of two sorts.
Sanskrit: एकाग्रता च मनसः प्राणायामस्तथैव च। प्राणायामस्तु सगुणो निर्गुणो मनसस्तथा॥
English: One is the concentration of the mind, and the other is called Pranayama (suppression of vital airs). Pranayama is said to be real; while concentration of mind is unsubstantial to it.
Sanskrit: मूत्रोत्सर्गपुरीषे च भोजने च नराधिप। त्रिकालं नाभियुञ्जीत शेषं युञ्जीत तत्परः॥
English: Excepting the three times when a man passes urine and stools and eats, one should devote his entire time to contemplation.
Sanskrit: इन्द्रियाणीन्द्रियार्थेभ्यो निवर्त्य मनसा शुचिः। दशद्वादशभिर्वापि चतुर्विंशात् परं ततः॥ संचोदनाभिर्मतिमानात्मानं चोदयेदथ। तिष्ठन्तमजरं तं तु यत् तदुक्तं मनीषिभिः॥
English: Withdrawing the senses from their objects by the help of the mind, one gifted with intelligence, having made oneself pure, should, according to the twenty-two modes of transmitting the Prana breath, unite the Individual Soul with That which is above the four and twentieth topic which is regarded by the wise as living in every part of the body and as above decay and destruction.
Sanskrit: तैश्चात्मा सततं ज्ञेय इत्येवमनुशुश्रुम। व्रतं ह्यहीनमनसो नान्यथेति विनिश्चयः॥
English: It is by means of those twenty-two modes that the Soul may always be known. It is certain that this practice of Yoga is his whose mind is never possessed by evil passions. It is not any other person's.
Sanskrit: विमुक्तः सर्वसङ्गेभ्यो लघ्वाहारो जितेन्द्रियः। पूर्वरात्रेऽपररात्रे धारयीत मनोऽऽत्मनि॥ स्थिरीकृत्येन्द्रियग्राम मनसा मिथिलेश्वर। मनो बुद्ध्या स्थिरं कृत्वा पाषाण इव निश्चलः॥
English: Freed from all attachments, abstemious in diet, and controlling all the senses, one should fix his mind on the Soul, during the first and the last part of the night, after having, O king of Mithila, stopped the functions of all the senses, quieted the mind by the understanding, and assumed a posture as motionless as that of stone.
Sanskrit: स्थाणुवच्चाप्यकम्पः स्याद् गिरिवच्चापि निश्चलः। बुद्ध्या विधिविधानज्ञास्तदा युक्तं प्रचक्षते॥
English: When men of knowledge, conversant with the rules of Yoga, become as fixed as a stake of wood, and as immovable as a mountain, then they are said to be in Yoga.
Sanskrit: न शृणोति न चाघ्राति न रंस्यति न पश्यति। न च स्पर्श विजानाति न संकल्पयते मनः॥ न चाभिमन्यते किंचिन्न न बुध्यति काष्ठवत्। तदा प्रकृतिमापनं युक्तमाहुर्मनीषिणः॥
English: When one does not hear, and smell and taste, and see; when one does not feel any touch; when one's mind is perfectly free from every purpose; when one is not conscious of any thing, when one cherishes no thought, when one becomes like a piece of wood, then is he called by the wise to be in perfect Yoga.
Sanskrit: निर्वाते हि यथा दीप्यन् दीपस्तद्वत् प्रकाशते। निर्लिङ्गोऽविचलश्चोर्ध्वं न तिर्यग् गतिमाप्नुयात्॥
English: At such a time one shines like a limp that burns in a place where blows no wind; at such a time one becomes freed even from his subtile form, and perfectly at one with Brahma. When one acquires such progress, he has no longer to ascend or to fall among intermediate beings.