pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: ऊष्मा प्रकुपितः काये तीव्रवायुसमीरितः। शरीरमनुपर्येत्य सर्वान् प्राणान् रुणद्धि वै॥
English: Urged on by the Wind which becomes violent, the heat in the body, becoming excited, and reaching every part of the body one after another, restrains all the vital airs.
Sanskrit: अत्यर्थं बलवानूष्मा शरीरे परिकोपितः। भिनत्ति जीवस्थानानि मर्माणि विद्धि तत्त्वतः॥
English: Know truly that excited all over the body, the heat becomes very strong, and pierces every vital part where life may be said to live.
Sanskrit: ततः सवेदनः सद्यो जीवः प्रच्यवते क्षरात्। शरीरं त्यजते जन्तुश्छिद्यमानेषु मर्मसु॥ वेदनाभिः परीतात्मा तद् विद्धि द्विजसत्तम। जातीमरणसंविग्नाः सततं सर्वजन्तवः॥
English: On account of this, the Individual Soul, feeling great pain, quickly takes leave of the body. Know, O foremost of twice-born ones, that when the vital parts of the body become thus afflicted, Individual Soul passes away from he body, suffering from great pain. All living creatures repeatedly suffer from birth and death.
Sanskrit: दृश्यन्ते संत्यजन्तश्च शरीराणि द्विजर्षभ। गर्भसंक्रमणे चापि मर्मणामतिसर्पणे॥ तादृशीमेव लभते वेदनां मानवः पुनः। भिन्नसंधिरथ क्लेदमद्भिः स लभते नरः॥
English: It is seen, O chief of Brahman's, that the pain which is felt by a person when renouncing his bodies is like to what is felt by him when first entering the womb or when coming out of it. His joints become almost dislocated and he derives much distress from the waters.
Sanskrit: यथा पञ्चसु भूतेषु सम्भूतत्वं नियच्छति। शैत्यात् प्रकुपित: काये तीव्रवायुसमीरितः॥
English: Moved by (another) violent wind, the wind in the body becomes excited through cold, and dissolves away the union of matter into its five primal elements.
Sanskrit: यः स पञ्चसु भूतेषु प्राणापाने व्यवस्थितः। स गच्छत्यूर्ध्वगो वायुः कृच्छ्रान्मुक्त्वा शरीरिणः॥२२
English: That wind which lives in the vital airs called Prana and Apana occurring within this compound of the five primal elements, rushes upwards, from a situation of distress, leaving the embodied creature.
Sanskrit: शरीरं च जहात्येवं निरुच्छ्वासश्च दृश्यते। स निरुष्मा निरुच्छ्वासो नि:श्रीको हतचेतनः॥
English: It is thus that the wind leaves the body. Then is seen breathlessness. The man then becomes destitute of heat, of breath, of beauty, and of consciousness.
Sanskrit: ब्रह्मणा सम्परित्यक्तो मृत इत्युच्यते नरैः। स्रोतोभियैर्विजानाति इन्द्रियार्थाशरीरभृत्॥
English: Deserted by Brahma, the person is said to be dead. By those canals through which he perceives all sensuous objects, the bearer of the body no longer perceives them.
Sanskrit: तैरेव न विजानाति प्राणानाहारसम्भवान्। तत्रैव कुरुते काये य: स जीवः सनातनः॥
English: The Individual Soul creates in the body in those canals the vital airs forned by the food.
Sanskrit: तथा यद्यद् भवेद् युक्तं संनिपाते क्वचित् क्वचित्। तत्तन्मर्म विजानीहि शास्त्रदृष्टं हि तत् तथा॥
English: The elements gathered together become in certain parts firmly united. Know that those parts are called the vitals of the body. It is said so in the Shastras.
Sanskrit: तेषु मर्मसु भिन्नेषु ततः स समुदीरयन्। आविश्य हृदयं जन्तोः सत्त्वं चाशु रुणद्धि वै॥
English: When those vital parts are cut, the Individual Soul, rising up, enters the heat of the living creature and restrains the principle of animation forthwith.
Sanskrit: ततः सचेतनो जन्तु भिजानाति किंचन। तमसा संवृतज्ञानः संवृतेष्वेव मर्मसु। स जीवो निरधिष्ठानचाल्यते मातरिश्वना॥
English: The creature then, though still possessed of consciousness, fails to know anything. The vital part being all worked up, the knowledge of the living creature becomes overwhelmed by darkness.
Sanskrit: ततः सतं महोच्छ्वासं भृशमुच्छ्वस्य दारुणम्। निष्क्रामन् कम्पयत्याशु तच्छरीरमचेतनम्॥ सजीव: प्रच्युतः कायात् कर्मभिः स्वैः समावृतः। अभितः स्वैः शुभैः पुण्यैः पापैर्वाप्युपपद्यते॥
English: The individual Soul then, who has been deprived of everything upon which to stay, is then agitated by the wind. He then, deeply breathing a long an painful breath, goes out speedily, making the inanimate body to tremble. Separated from the body, the Individual Soul, however, is surrounded by his deeds.
Sanskrit: ब्राह्मणा ज्ञानसम्पन्ना यथावच्छ्रुतनिश्चयाः। इतरं कृतपुण्यं वा तं विजानन्ति लक्षणैः॥ यथान्धकारे खद्योतं लीयमानं ततस्ततः। चक्षुष्मन्तः प्रपश्यन्ति तथा च ज्ञानचक्षुषः॥ पश्यन्त्येवंविधं सिद्धा जीवं दिव्येन चक्षुषा। च्यवन्तं जायमानं च योनि चानुप्रवेशितम्॥ तस्य स्थानानि दृष्टानि त्रिविधानीह शास्त्रतः। कर्मभूमिरियं भूमिर्यत्र तिष्ठन्ति जन्तवः॥
English: He becomes equipped on all sides with all his auspicious deeds of merit and with all his sins. Brahmanas gifted with knowledge and equipped with the certain conclusions of the scriptures, know him, from marks, as to whether he is possessed of merit or with its demerit. Even as men having eyes see the firefly appearing and disappearing in the midst of darkness, men having the eye of knowledge and crowned with success of penances, see, with spiritual vision, the Individual Soul as he leaves the body, as he is re-born, and as he enters the womb. It is seen that the Individual Soul has three regions assigned to him eternally.
Sanskrit: ततः शुभाशुभं कृत्वा लभन्ते सर्वदेहिनः। इहैवोच्चावचान् भोगान् प्राप्नुवन्ति स्वकर्मभिः॥
English: This world where creatures live is called the field of action. Performing acts, good or bad, all embodied creatures attain to the fruits thereof.
Sanskrit: इहैवाशुभकर्माणः कर्मभिर्निरयं गताः। अवाग्गतिरियं कष्टा यत्र पच्यन्ति मानवाः। तस्मात् सुदुर्लभो मोक्षो रक्ष्यश्चात्मा ततो भृशम्॥
English: On account of their own decds, creatures acquirc even here superior or inferiors enjoyments. Doers of evil deeds here, on ! account of those deeds of theirs, attain to hell.
Sanskrit: ऊर्ध्वं तु जन्तवो गत्वा येषु स्थानेष्ववस्थिताः। कीर्त्यमानानि तानीह तत्त्वतः संनिबोध मे॥
English: This condition of sinking with head downwards, in which creatures are boiled is one of great misery. It is such that a rescue therefrom is highly difficult. Indeed, one should try hard for saving himself from this misery.
Sanskrit: तच्छ्रुत्वा नैष्ठिकी बुद्धिं बुद्ध्येथाः कर्मनिश्चयम्। तारारूपाणि सर्वाणि यत्रैतच्चन्द्रमण्डलम्॥
English: Those regions where creatures live when they ascend from this world, I shall now declare truly. Do you listen to me attentively.
Sanskrit: यत्र विभ्राजते लोके स्वभासा सूर्यमण्डलम्। स्थानान्येतानि जानीहि जनानां पुण्यकर्मणाम्॥
English: By listening to what I say, you will acquire firmness of understanding and a clear apprehension of deeds. Know that even those are the regions of all creatures of righteous deeds, viz., the stellar worlds that shine in the sky, the lunar disc, and the solar disc as well that shines in the universe in its own light.
Sanskrit: कर्मक्षयाच्च ते सर्वे च्यवन्ते वै पुनः पुनः। तत्रापि च विशेषोऽस्ति दिवि नीचोच्चमध्यमः॥
English: Upon the termination, again, of their merits, they fall away from those regions repeatedly. There is distinction of inferior, superior and middling happiness even in the celestial region.
Sanskrit: न च तत्रापि संतोषो दृष्ट्रा दीप्ततरां श्रियम्। इत्येता गतयः सर्वाः पृथक्ते समुदीरिताः॥
English: There is discontent at sight of prosperity more burning than one's own even in the celestial region. Even these are the goals which I have mentioned in full.
Sanskrit: उपपत्तिं तु वक्ष्यामि गर्भस्याहमतः परम्। तथा तन्मे निगदतः शृणुष्वावहितो द्विज॥
English: I shall, after this, describe to you the attainment by the Individual Soul of the condition of residence in the womb. Do you hear me, with rapt attention, O twice-born one, as I speak to you.
Sanskrit: ब्राह्मण उवाच शुभानामशुभानां च नेह नाशोऽस्ति कर्मणाम्। प्राप्य प्राप्यानुपच्यन्ते क्षेत्रं क्षेत्र तथा तथा॥
English: The Brahmana said The acts, good and bad, that the Individual Soul, docs are not subject 10 destruction. Upon attainment of body after body, those deeds yield fruits corresponding with then.
Sanskrit: यथा प्रसूयमानस्तु फली दद्यात् फलं बहु। तथा स्याद् विपुलं पुण्यं शुद्धेन मनसा कृतम्॥
English: As a fruit bearing tree, when the scason for production comes, yields a large quantity of fruit, merit, achieved with a pure heart, likewise yields a large measure of happiness.
Sanskrit: पापं चापि तथैव स्यात् पापेन मनसा कृतम्। पुरोधाय मनो हीदं कर्मण्यात्मा प्रवर्तते॥
English: Similarly, sin, committed with a sinful heart, produces a large quantity of misery. The Individual Soul, placing the mind a head, performs action.
Sanskrit: यथा कर्मसमाविष्टः काममन्युसमावृतः। नरो गर्भ प्रविशति तच्चापि शृणु चोत्तरम्॥
English: Hear then how the Individual Soul, cquipped with all his deeds and overwhelmed with lust and anger, enters the womb.
Sanskrit: शुक्रं शोणितसंसृष्टं स्त्रिया गर्भाशयं गतम्। क्षेत्रं कर्मजमाप्नोति शुभं वा यदि वाशुभम्॥
English: The vital seed, mixed with blood, enters the womb of females and becomes the held (of the Individual Soul), good or bad, born of (his) deeds.
Sanskrit: सौम्यादव्यक्तभावाच्च न च क्वचन सज्जति। सम्प्राप्य ब्राह्मणः कामं तस्मात् तद्ब्रह्म शाश्वतम्॥६
English: On account of his subtlety and the condition of being unmanifest, the Individual Soul does not become attached to anything even after coming by a body. Therefore, he is called Eternal Brahma.
Sanskrit: तद् बीजं सर्वभूतानां तेन जीवन्ति जन्तवः। स जीवः सर्वगात्राणि गर्भस्याविश्य भागशः॥ दधाति चेतसा सद्यः प्राणस्थानेष्ववस्थितः। तत: स्पन्दयतेऽङ्गानि स गर्भश्चेतनान्वितः॥
English: That (viz., Jiva or Brahma) is the seed of all crcatures. It is on account of Him that living creatures live. That the Individual Soul, cntering all the limbs of the foetus part by part, accepting the attribute of mind, and living within all the regions that belong to vital air, supports (life). On account of this, the foetus, becoming possessed of mind, begins to move its limbs.
Sanskrit: यथा लोहस्य नि:स्यन्दो निषिक्तो बिम्बविग्रहम्। उपैति तद् विजानीहि गर्भे जीवप्रवेशनम्॥
English: As liquefied iron, poured (into a mould), takes the form of the mould, so is the entrance of the Individual Soul into the foetus.
Sanskrit: लोहपिण्डं यथा वह्निः प्रविश्य ह्यतितापयेत्। तथा त्वमपि जानीहि गर्भे जीवापपादनम्॥
English: As fire, entering a mass of iron, heats it greatly, so is the manifestation of the Individual Soul in the foetus.
Sanskrit: यथा च दीपः शरणे दीप्यमानः प्रकाशते। एवमेव शरीराणि प्रकाशयति चेतना॥
English: As a lamp, burning in a room, discovers (all things within it), so does the mind discover the different limbs of the body.
Sanskrit: यद् यच्च कुरुते कर्म वा यदि वाशुभम्। पूर्वदेहकृतं सर्वमवश्यमुपभुज्यते॥
English: Whatever deeds, good or bad, the Individual Soul does in a former body, have certainly to be enjoyed or endured by him.
Sanskrit: पुनश्चान्यत् प्रचीयते। यावत् तन्मोक्षयागस्थं धर्मं नैवावबुध्यते॥
English: By such enjoyment and endurance former deeds are exhausted, and other deeds, again, accumulate, till the Individual Soul succeed in acquiring a knowledge of the duties included in that contemplation which leads to Liberation.
Sanskrit: तत्र कर्म प्रवक्ष्यामि सुखी भवति येन वै। आवर्तमानो जातीषु यथान्योन्यास सत्तम॥
English: Regarding this, I shall tell you those deeds by which the individual Soul, O best of men, while passing through a repeated round of rebirths, becomes happy.
Sanskrit: दानं व्रतं ब्रह्मचर्यं यथोक्तं ब्रह्मधारणम्। दमः प्रशान्तता चैव भूतानां चानुकम्पनम्॥ संयमाश्चानृशंस्यं च परस्वादानवर्जनम्। व्यलोकानामकरणं भूतानां मनसा भुवि॥ ततस्तु क्षीयते चैव मातापित्रोश्च शुश्रूषा देवतातिथिपूजनम्। गुरुपूजा घृणा शौचं नित्यमिन्द्रियसंयमः॥ प्रवर्तनं शुभानां च तत् सतां वृत्तमुच्यते। ततो धर्मः प्रभवति यः प्रजाः पाति शाश्वतीः॥
English: Gifts, observances of austerity, celibacy, bearing Brahma according to the ordinances laid down, self-control, tranquility, mercy for all creatures, restraint of passions, abstention from cruelty as also from appropriating others properties, refraining from doing even mentally all deeds that are false and injurious to living creatures on the Earth, respectfully serving mother and father, honouring the celestials and guests, adoration of preceptors, pity, purity, constant control of all organs, and causing of all good deeds are said to form the conduct of the good. From observance of such conduct, originates virtue which protects all creatures eternally.
Sanskrit: एवं सत्सु सदा पश्येत् तत्राप्येषा ध्रुवा स्थितिः। आचारो धर्ममाचष्टे यस्मिशान्ता व्यवस्थिताः॥
English: Such conduct one would always see among good persons. Indeed, such conduct lives there for good. That course of practices which persons of tranquil souls follow, indicates Virtue.
Sanskrit: तेषु तत् कर्म निक्षिप्तं यः स धर्मः सनातनः। यस्तं समभिपद्येत न स दुर्गतिमाप्नुयात्॥
English: Among them is thrown that course of practices which forms eternal Virtue. He who would follow virtue would never have to come by a miserable end.
Sanskrit: अतो नियम्यते लोकः प्रच्यवन् धर्मवर्त्मसु। यश्च योगी च मुक्तश्च स एतेभ्यो विशिष्यते॥
English: It is by the conduct of the good that the world is restrained in the paths of Virtue when it falls away, He who is a Yogin is Liberated, and is, therefore, distinguished above these (viz., the good).
Sanskrit: वर्तमानस्य धर्मेण शुभं यत्र यथा तथा। संसारतारणं ह्यस्य कालेन महता भवेत्॥
English: Deliverance from the world occurs, after a long time, of one who acts righteously and well on every occasion as he should.
Sanskrit: एवं पूर्वकृतं कर्म नित्यं जन्तु: प्रपद्यते। सर्वं तत्कारणं येन विकृतोऽयमिहागतः॥
English: A living creature thus always meets with his pristine deeds. All these deeds form the cause in consequence of which he comes into this world in a state different from his true form.
Sanskrit: शरीरग्रहणं चास्य केन पूर्वं प्रकल्पितम्। इत्येवं संशयो लोके तच्च वक्ष्याम्यत: परम्॥
English: There is a doubt in the world about this question. By what was the acceptance (by the individual Soul) of a body first determined.
Sanskrit: शरीरमात्मनः कृत्वा सर्वलोकपितामहः। त्रेलोक्यमसृजद् ब्रह्मा कृत्स्नं स्थावरजङ्गमम्॥
English: Having first formed a body of his own, the Grandfather of all the worlds viz., Brahman, then created the three worlds, of mobile and immobile creatures.
Sanskrit: ततः प्रधानमसृजत् प्रकृति स शरीरिणाम्। यया सर्वमिदं व्याप्तं यां लोके परमां विदुः॥
English: Having first himself taken a body, he then created Pradhana. That Pradhana is the material cause of all embodied creatures, by whom is all this covered, and whom all came to know as the greatest.
Sanskrit: इदं तत्क्षरमित्युक्तं परं त्वमृतमक्षरम्। त्रयाणां मिथुनं सर्वमेकैकस्य पृथक् पृथक्॥
English: This which is seen is said to be destructible; while the other is immortal and indestructible. This which (is seen) is said to be Kshara (the destructible); that, however, which is the other is the Iminortal (as also) Akshara (the Indestructible). Of each Purusha taken separately, the whole is duality among these three.
Sanskrit: असृजत् सर्वभूतानि पूर्वदृष्टः प्रजापतिः। स्थावराणि च भूतानि इत्येषा पौर्विकी श्रुतिः॥
English: Seen first (to appear in an embodied form). Prajapati (then) created all the primal elements and all immobile creatures. This is the ancient Shruti.
Sanskrit: तस्य कालपरीमाणमकरोत् स पितामहः। भूतेषु परिवृत्तिं च पुनरावृत्तिमेव च॥
English: Of that (acceptance of body), thc Grandfather put down a limit about time, and migrations among various creatures and return or re-birth.
Sanskrit: यथात्र कश्चिन्मेधावी दृष्टात्मा पूर्वजन्मनि। यत् प्रवक्ष्यामि तत् सर्वं यथावदुपपद्यते॥
English: All that I say is proper and correct, as a person who has intelligence and who has seen his Soul, would say on this subject of previous births.
Sanskrit: सुख दुःखे यथा सम्यगनित्ये यः प्रपश्यति। कायं चामेध्यसंघातं विनाशं कर्मसंहितम्॥ यच्च किंचित्सुखं तच्च दुःखं सर्वमिति स्मरन्। संसारसागरं घोरं तरिष्यति सुदुस्तरम्॥
English: That person who considers pleasure and pain as inconstant, which, indced, is the correct view, who regards the body as an unholy collection, and destruction as ordained in action, and who remembers that what little of pleasure there is, is really all pain, will succeed in crossing this terrible ocean of worldly migration which is so difficult to cross.
Sanskrit: जातीमरणरौगैश्च समाविष्टः प्रधानवित्। चेतनावत्सु चैतन्यं समं भूतेषु पश्यति॥
English: Though attacked by decrepitude and death and disease, he who understand Pradhana sees with an equal eye that Consciousness which lives in all beings gifted with Consciousness.
Sanskrit: निर्विद्यते ततः कृत्स्नं मार्गमाणः परं पदम्। तस्योपदेशं वक्ष्यामि याथातथ्येन सत्तम॥
English: Seeking the supreme seat, he then becomes utterly indifferent to all (other) things. O best of men, I shall now deliver instruction to you, according to truth, concerning this.
Sanskrit: शाश्वतस्याव्ययस्याथ यदस्य ज्ञानमुत्तमम्। प्राच्यमानं मया विप्र निबोधेदमशेषतः॥
English: Do you, O learned Brahmana, understand in full what form the excellent knowledge, as I declare it, of that indestructible seat.
Sanskrit: ब्राह्मण उवाच यः स्यादेकायने लीनस्तूष्णीं किंचिदचिन्तयन्। पूर्वं पूर्व परित्यज्य स तीर्णो बन्धनाद् भवेत्॥
English: Brahman said He who becomes immerged in the one receptacle (of all things), freeing himself from cven the thought of his own identity with all things, indeed, ccasing to things of even his own existencc-gradually renouncing one after another, will succeed in crossing his bonds.
Sanskrit: सर्वमित्रः सर्वसहः शमे रक्तो जितेन्द्रियः। व्यपेतभयमन्युश्च आत्मवान् मुच्यते नरः॥
English: That man who is the friend of all, who endures all, who is attached to tranquillity, who has conquered all his senses, who is shorn of fear and anger, and who is of controlled soul, succeeds in liberating himself.
Sanskrit: आत्मवत् सर्वभूतेषु यश्चरेनियतः शुचिः। अमानी निरभीमानः सर्वतो मुक्त एव सः॥
English: He who treats all creatures as his ownself, who is restrained, pure, free froin vanity, and shorn of egoism, is considered as liberated from everything
Sanskrit: जीवितं मरणं चोभे सुखदुःखे तथैव च। लाभालाभे प्रियद्वेष्ये यः समः स च मुच्यते॥
English: He also is libcrated who considers in the same light life and death, pleasure and pain, gain and loss, agreeable and disagrecable.
Sanskrit: न कस्यचित् स्पृहयते नावजानाति किंचन। निर्द्वन्द्वो वीतरागात्मा सर्वथा मुक्त एव सः॥
English: He is in every way liberated who does not covet others' properties, who never disregards any body, who is above all pairs of opposites, and whose soul is shorn of attachments.
Sanskrit: अनमित्रश्च निर्बधुरनपत्यश्च यः क्वचित्। त्यक्तधर्मार्थकामश्च निराकाक्षी च मुच्यते॥
English: He is liberated who has no enemy, no। kinsman, and no child, who has cast off religion, riches and pleasure, and who is freed from desire or cupidity.
Sanskrit: नैव धर्मी न चाधर्मी पूर्वोपचितहायकः। धातुक्षयप्रशान्तात्मा निर्द्वन्द्वः स विमुच्यते॥
English: He becomes liberated who acquires neither merit nor demerit, who casts off the merits and demerits accumulated in pristine births, who wastes the elements of his body for attaining to a tranquillised soul, and who gets over all pairs of opposites.
Sanskrit: अकर्मवान् विकासश्च पश्येज्जगदशाश्वतम्। अश्वत्थसदृशं नित्यं जन्ममृत्युजरायुतम्॥ वैराग्यबुद्धिः सततमात्मदोषव्यपेक्षकः। आत्मबन्धविनिर्मोक्षं स करोत्यचिरादिव॥
English: He who abstains from all deeds, who is free from desire or cupidity, who considers the universe as un-enduring or as like an Ashvatha tree, ever gifted with birth, death, and ! decrepitude, whose understanding is fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in freeing himself from the fetters that bind him.
Sanskrit: अगन्धमरसस्पर्शमशब्दमपरिग्रहम्। अरूपमनभिज्ञेयं दृष्ट्वाऽऽत्मानं विमुच्यते॥
English: He who sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and unknowable, becomes liberated.
Sanskrit: पञ्चभूतगुणैीनममूर्तिमदहेतुकम्। अगुणं गुणभोक्तारं यः पश्यति स मुच्यते॥
English: He who sces his soul shorn of the attributes of the five elements, to be without form and cause, to be really destitute of attributes though enjoying them, becomes liberated.
Sanskrit: विहाय सर्वसंकल्पान् बुद्ध्या शारीरमानसान्। शनैर्निर्वाणमाप्नोति निरिन्धन इवानलः॥
English: Abandoning, with the help of the understanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed with fuel.
Sanskrit: सर्वसंस्कारनिर्मुक्तो निर्द्वन्द्वो निष्परिग्रहः। तपसा इन्द्रियग्रामं यश्चरेन्मुक्त एव सः॥
English: One who is freed from all impressions, who is above all pairs of opposites, who is destitute of all belongings, and who uses all his senses under the guidance of penances, becomes liberated.
Sanskrit: विमुक्तः सर्वसंस्कारैस्ततो ब्रह्म सनातनम्। परमाप्नोति संशान्तमचलं नित्यमक्षरम्॥
English: Having become freed from all impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring and indestructible.
Sanskrit: अतः परं प्रवक्ष्यामि योगशास्त्रमनुत्तमम्। युञ्जन्तः सिद्धमात्मानं यथा पश्यन्ति योगिनः॥
English: After this I shall describe the science of Yoga than which there is nothing superior, and how Yogins, by concentration, sce the perfect soul.
Sanskrit: तस्योपदेशं वक्ष्यामि यथावत् तन्निवोध मे। यैरैश्चारयन्नित्यं पश्यत्यात्मानमात्मनि॥
English: I shall communicate the instructions about it duly. Do you learn from me those doors by which directing the soul within the body one sees that which is without beginning and end.
Sanskrit: इन्द्रियाणि तु संहृत्य मन आत्मनि धारयेत्। तीव्र तप्त्वा तपः पूर्वे मोक्षयोगं समाचरेत्॥
English: Withdrawing the senses from their objects, one should fix the mind upon the soul; having previously practised the severest austerities, one should practise that concentration of mind which leads to Liberation.
Sanskrit: तपस्वी सततं युक्तो योगशास्रमथाचरेत्। मनीषी मनसा विप्र पश्यन्नात्मानमात्मनि॥
English: Observant of penances and always practising concentration of mind, the learned Brahmana, gifted with intelligence, should observe the precepts of the Science of Yoga, seeing the soul in the body.
Sanskrit: य चेच्छक्नोत्ययं साधुर्योक्तुमात्मानमात्मनि। तत एकान्तशीलः स पश्यत्यात्मानमात्मनि॥
English: If the good man succeeds in concentrating the mind on the soul, he then, used to exclusive meditation, secs the Supreme Soul in his own soul.
Sanskrit: हि संयतः सततं युक्त आत्मवान् विजितेन्द्रियः। तथा य आत्मनाऽऽत्मानं सम्प्रयुक्तः प्रपश्यति॥
English: Self-controlled and always concentrated, and with all his senses completely conquered, the man of purified soul, on account of such complete concentration of mind, succeeds in seeing the soul by soul.
Sanskrit: यथा पुरुषः स्वप्ने दृष्ट्वा पश्यत्यसाविति। तथा रूपमिवात्मानं साधुयुक्तः प्रपश्यति॥
English: As a person seeing some unseen individual in a dream recognises him, saying. This is he, when he sees him after waking, similar.y the good man having seen the Supreme Soul in the deep contemplation of Samadhi recognises it upon waking from Samadhi.
Sanskrit: इषीकां च यथा मुजात् कश्चिनिष्कृष्य दर्शयेत्। योगी निष्कृष्य चात्मानं तथा पश्यति देहतः॥
English: As one sees the fibrous pith after extracting it from a blade of the Saccharum Munja, so the Yogin sees the Soul, extracting it from the body.
Sanskrit: मुजं शरीरमित्याहुरिषीकामात्मनि श्रिताम्। एतन्निदर्शनं प्रोक्तं योगविद्भिरनुत्तमम्॥
English: The body has been called the Saccharum Munja and the filbrons pith is called the Soul. This is the excellent illustration given by persons knowing Yoga.
Sanskrit: यदा हि युक्तमात्मानं सम्यक् पश्यति देहभृत्। न तस्येहेश्वरः कश्चित् त्रैलोक्यस्यापि यः प्रभुः।।२४
English: When the bearer of a body adequately sees the Soul in Yoga, he then has no one to master him, for he then becomes the lord of three worlds.
Sanskrit: अन्यान्याश्चैव तनवो यथेष्टं प्रतिपद्यते। विनिवृत्य जरां मृत्युं न शोचति न हृष्यति॥
English: He succeeds in assuming various bodies according as as he wishes. Turning away decrepitude and death, he neither grieves nor exalis.
Sanskrit: देवानामपि देवत्वं युक्तः कारयते वशी। ब्रह्म चाव्ययमाप्नोति हित्वा देहमशाश्वतम्॥
English: The self controlled man, concentrated in Yoga, can create (for himself) the godship of the very gods. Renouncing his transient body he attains to immutable Brahma.
Sanskrit: विनश्यत्सु च भूतेषु न भयं तस्य जायते। क्लिश्यमानेषु भूतेषु न स क्लिशति केनचित्॥
English: He does not fear even at on seçing all creatures falling victims to destruction. When all creatures are afflicted, he can never be afflicted by any one.
Sanskrit: दुःखशोकमयैोरैः सङ्गस्नेहसमुद्भवैः। न विचाल्यति युक्तात्मानिःस्पृहः शान्तमानसः॥
English: Devoid of desire and gifted with a tranquil mind, the person in Yoga is never affected by pain and sorrow and fear and the dreadful effects of attachment and affection.