pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: रात्रिमेतावतीं चास्य प्राहुरध्यात्मचिन्तकाः। सृजत्यहङ्कारमृषिर्भूतं दिव्यात्मकं तथा॥
English: Persons conservant with spiritual science hold that his night also is of an equal duration. Brahman, called Great, then creates Consciousness called element and endued with excellent essences.
Sanskrit: चतुरश्चापरान् पुत्रान् देहात् पूर्वं महानृषिः। ते वै पितॄणां पितरः श्रूयन्ते राजसत्तम॥
English: Before creating any physical bodies out of the ingredients called the chief elements, Mahan or Brahma, endued with penances created four others called his sons. They are the fathers of the original fathers, O best of kings as we have heard.
Sanskrit: देवाः पितॄणां च सुता देवैर्लोकाः समावृताः। चराचरा नरश्रेष्ठ इत्येवमनुशुश्रुमा॥
English: We have also heard, O king, that the senses (of knowledge) along with the four inner faculties, have originated from the Pitris, and that the entire universe of mobile and immobile Beings has been filled with those Great elements.
Sanskrit: परमेष्ठी त्वहङ्कारः सृजन् भूतानि पञ्चधा। पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्॥
English: The powerful Consciousness created the five elements. These are Earth, Wind, Ether, Water, and Light as the fifth.
Sanskrit: एतस्यापि निशामाहुस्तृतीयमिह कुर्वतः। पञ्चकल्पसहस्राणि तावदेवाहरुच्यते॥
English: This Consciousness from whom originates the third creation, has five thousand Kalpas for his night, and his day is of equal duration.
Sanskrit: शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च। एते विशेषा राजेन्द्र महाभूतेषु पञ्चसु॥
English: Sound, Touch, Form. Taste, and Scent,-these five are called Vishesha. They inhere into the five great elements.
Sanskrit: यैराविष्टानि भूतानि अहन्यहनि पार्थिव। अन्योन्यं स्पृहयन्त्येते अन्योन्यस्य हिते रताः॥ अन्योन्यमतिवर्तन्ते अन्योन्यस्पर्धिनस्तथा। ते वध्यमाना ह्यन्योन्यं गुणैर्हारिभरव्ययैः॥ इहैव परिवर्तन्ते तिर्यग्योनिप्रवेशिनः।
English: All creatures, 0 king, continually permeated by these five, seek one another's companionship, become subservient to one another, and challenging one another, get over one another; and actuated by those immutable and seductive principles, creatures kill one another and rove in this world, entering into numerous intermediate orders of Being.
Sanskrit: त्रीणि कल्पसहस्राणि एतेषामहरुच्यते॥ रात्रिरेतावती चैव मनसश्च नराधिप। मनश्चरति राजेन्द्र चारितं सर्वमिन्द्रियैः :॥ न चेन्द्रियाणि पश्यन्ति मन एवानुपश्यति।
English: Three thousands of Kalpas form their day. Their night also is the same. The Mind roves over all things, O king, guided by the Senses. The Senses do not perceive anything. It is the Mind that perceives through them.
Sanskrit: चक्षुः पश्यति रूपाणि मनसा तु न चक्षुषा॥ मनसि व्याकुले चक्षुः पश्यन्नपि न पश्यति।
English: The Eye sees forms when helped by the Mind is distracted, the Eye cannot see fully even the object before it.
Sanskrit: तथेन्द्रियाणि सर्वाणि पश्यन्तीत्यभिचक्षते॥ न चेन्द्रियाणि पश्यन्ति मन एवात्र पश्यति।
English: It is commonly said that the Senses perceive. This is not true, for it is the Mind that perceives through the Senses.
Sanskrit: मनस्युपरते राजनिन्द्रियोपरमो भवेत्॥ न चेन्द्रियव्युपरमे मनस्युपरमो भवेत्। एवं: मनःप्रधानानि इन्द्रियाणि प्रभावयेत्॥
English: When the activity of the Mind, is stopped, the activity of the Senses is also stopped. One should thus consider the Senses to be under the control of the Mind.
Sanskrit: इन्द्रियाणां तु सर्वेषामीश्वरं मन उच्यते। एतद् विशन्ति भूतानि सर्वाणीह महायशः॥
English: Indeed, the Mind is said to be the Lord of all the Senses. O you of great fame, these are all the twenty elements in the Universe.
Sanskrit: याज्ञवल्क्य उवाच तत्त्वानां सर्वसंख्या च कालसंख्या तथैव च। मया प्रोक्ताऽऽनुपूर्वेण संहारमपि मे शृणु॥
English: I have, one after another, told you the order of the creation, with their total number, of the various principles, as also the extent of the duration of each. Hear as I tell you of their destruction.
Sanskrit: यथा संहरते जन्तून् ससर्ज च पुनः पुनः। अनादिनिधनो ब्रह्मा नित्यश्चाक्षर एव च॥
English: Listen to me how Brahman, who is eternal and undeteriorating, and who is without beginning and without end, repeatedly creates and destroys all created objects.
Sanskrit: अहःक्षयमथो बुद्ध्वा निशि स्वप्नमनास्तथा। चोदयामास भगवानव्यक्तोऽहंकृतं नरम्॥
English: When his day expires and night comes, he seeks sleep. At such a time the unmanifest and holy one moves the Being called Maharudra, who is conscious of his great powers.
Sanskrit: ततः शतसहस्रांशुरव्यक्तेनाभिचोदितः। कृत्वा द्वादशधाऽऽत्मानमादित्यो ज्वलदग्निवत्॥
English: Urged by the unmanifest, that Being, assuming the form of the Sun of hundreds of thousands of rays, divides himself into a dozen parts each resembling a burning fire.
Sanskrit: चतुर्विधं महीपाल निर्दहत्याशु तेजसा। जरायुजाण्डजस्वेदजोद्भिज्जं च नराधिप॥
English: He then consumes with his energy, O king, without any loss of time, the four sorts of created beings, viz., viviparous, oviparious, filth-born, and vegetable.
Sanskrit: एतदुन्मेषमात्रेण विनष्टं स्थाणु जङ्गमम्। कूर्मपृष्ठसमा भूमिर्भवत्यथ समन्ततः॥
English: Within, the twinkling of the eye all mobile and immobile creatures being thus destroyed, the Earth becomes on all sides, bare as a tortoise shell.
Sanskrit: जगद् दग्ध्वामितबलः केवलां जगतीं ततः। अम्भसा बलिना क्षिप्रमापूरयति सर्वशः॥
English: Having burnt everything on the face of the Earth, Rudra of incomparable might, then quickly fills the bare Earth with Water, possessed of great force.
Sanskrit: ततः कालाग्निमासाद्य तदम्भो याति संक्षयम्। विनष्टेऽम्भसि राजेन्द्र जाज्वलत्यनलो महान्॥
English: He then creates the cycle-fire which dries up that Water. The Water disappearing, the great element of Fire continues to blaze dreadfully.
Sanskrit: तमप्रमेयोऽतिबलं ज्वलमानं विभावसुम्। ऊष्माणं सर्वभूतानां सप्तार्चिषमथाञ्जसा॥ भक्षयामास भगवान् वायुरष्टात्मको बली। विचरन्नमितप्राणस्तिर्यगूर्ध्वमधस्तथा॥
English: Then comes the powerful Wind of iinmeasurable force, in his eight forms, who devours speedily that blazing fire of transcendent force, possessed of seven flames, and al one with the heat that exists in every crcature. Having devoured that fire, the Wind passes in every direction, upwards, downwards and transversely.
Sanskrit: तमप्रतिबलं भीममाकाशं ग्रसतेऽऽत्मना। आकाशमप्यभिनदन्मनो ग्रसति चाधिकम्॥
English: Then Space of inmeasurable existent devours that Wind of transcendent power. Then mind cheerfully devours that immeasurable Space.
Sanskrit: मनो ग्रसति भूतात्मा सोऽहंकारः प्रजापतिः। अहंकारं महानात्मा भूतभव्यभविष्यवित्॥
English: Then that Lord of all creatures, viz., Consciousness, who is the Soul of everything, devours the Mind. Consciousness in his turn, is devoured by the Great Soul who is conversant with the Past, the Present, and the Future.
Sanskrit: तमप्यनुपमात्मानं विश्वं शम्भुः प्रजापतिः। अणिमा लघिमा प्राप्तिरीशानो ज्योतिरव्ययः॥
English: The incomparable Universe is then devoured by Shambhu, that Lord of all things in whom exist the lordly powers of Anima, Laghima, Prapti, etc., and who is considered as Supreme and pure Effulgence that is Iminutable.
Sanskrit: सर्वत:पाणिपादान्तः सर्वतोऽक्षिशिरोमुखः। सर्वतःश्रुतिमाँल्लोके सर्वमावृत्य तिष्ठति॥
English: His hands and feet extend over every part his eyes and head and face are everywhere, his reach every places, and he exists possessing all things.
Sanskrit: हृदयं सर्वभूतानां पर्वणाङ्गुष्ठमात्रकः। अथ ग्रसत्यनन्तो हि महात्मा विश्वमीश्वरः॥
English: He is the heart of all creatures. He measures a digit of the thumb. That Infinite and Supreme Soul that Lord of all, thus devours the Universe. cars
Sanskrit: ततः समभवत् सर्वमक्षयाव्ययमव्रणम्। भूतभव्यभविष्याणां स्रष्टारमनघं तथा॥
English: After this, what remains is the Undeteriorating and the Immutable One who is without shortcoming of any sort, who is the Creator of the Past, the Present, and the Future; and who is perfectly faultless.
Sanskrit: एषोऽप्ययस्ते राजेन्द्र यथावत् समुदाहृतः। अध्यात्ममधिभूतं च अधिदैवं च श्रूयताम्॥
English: I have thus, O king, duly told you of Destruction. I shall now describe to you the subject of Adhyatma (Spiritual), Adhibhuta (Eternal) and Adhidaivata (Accidental).
Sanskrit: याज्ञवल्क्य उवाच पादावध्यात्ममित्याहुब्राह्मणास्तत्त्वदर्शिनः। गन्तव्यमधिभूतं च विष्णुस्तत्राधिदैवतम्॥
English: Brahmanas well read in the subjects of enquiry speak of the two feet as Spiritual, the act of walking as Elemental and Vishnu as Accidental.
Sanskrit: पायुरध्यात्ममित्याहुर्यथा तत्त्वार्थदर्शिनः। विसर्गमधिभूतं च मित्रस्तत्राधिदैवतम्॥
English: The lower duct is Spiritual; its function of throwing out the excreta is Elemental, and Mitra (Surya) is the Accidental.
Sanskrit: उपस्थोऽध्यात्ममित्याहुर्यथा योगप्रदर्शिनः। अधिभूतं तथाऽऽनन्दो दैवतं च प्रजापतिः॥
English: The organ of generation is called Spiritual. Its agreeable function is called Elemental and Prajapati is its Accidental.
Sanskrit: हस्तावध्यात्ममित्याहुर्यथा संख्यानदर्शिनः। कर्तव्यमधिभूतं तु इन्द्रस्तत्राधिदैवतम्॥
English: The hands are Spiritual; their function as represented by acts is Elemental; and Indra is the Accident of those limbs.
Sanskrit: वागध्यात्ममिति प्राहुर्यथा श्रुतिनिदर्शिनः। वक्तव्यमधिभूतं तु वह्निस्तत्राधिदैवतम्॥
English: The organs of speech are spiritual; the words uttered by them are Elemental; and Agni is their Accidental.
Sanskrit: चक्षुरध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। रूपमत्राधिभूतं तु सूर्यश्चाप्यधिदैवतम्॥
English: The eye is Spiritual; vision or form is its Elemental, and Surya is the Accidental of that organ.
Sanskrit: श्रोत्रमध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। शब्दस्तत्राधिभूतं तु दिशश्चात्रधिदैवतम्॥
English: The car is Spiritual; sound is Elemental; and the points of the compass are its Accidental.
Sanskrit: जिह्वामध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। रस एवाधिभूतं तु आपस्तत्राधिदैवतम्॥
English: The tongue is Spiritual; taste is its Elemental; and Water is its Accidental.
Sanskrit: घ्राणमध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। गन्ध एवाधिभूतं तु पृथिवी चाधिदैवतम्॥
English: The sense of scent is Spiritual; odor is its elemental; and Earth is its Accidental.
Sanskrit: त्वगध्यात्ममिति प्राहुस्तत्त्वबुद्धिविशारदाः। स्पर्शमेवाधिभूतं तु पवनश्चाधिदैवतम्॥
English: The skin is Spiritual; touch is its Elemental; and Wind is its Accidental.
Sanskrit: मनोऽध्यात्ममिति प्राहुर्यथा शास्त्रविशारदाः। मन्तव्यमधिभूतं तु चन्द्रमाश्चाधिदैवतम्॥
English: Mind has been called Spiritual that with which the Mind is employed is Elemental; and the moon is its Accidental.
Sanskrit: अहंकारिकमध्यात्ममाहुस्तत्त्वनिदर्शिनः। अभिमानोऽधिभूतं तु रुद्रश्चात्राधिदैवतम्॥
English: Ahankara is Spiritual; that which is to be vanity is its Elemental; and Rudra is its Accidental.
Sanskrit: बुद्धिरध्यात्ममित्याहुर्यथावदभिदर्शिनः। बोद्धव्यमधिभूतं तु क्षेत्रज्ञश्चाधिदैवतम्॥
English: Buddhi is Spiritual; that which is to be understood is its Elemental; and Soul is its Accidental.
Sanskrit: एषा ते व्यक्तितो राजन् विभूतिरनुदर्शिता। आदौ मध्ये तथान्ते च यथातत्त्वेन तत्त्ववित्॥
English: I have thus truly expounded to you, O king, with its details taken individually. The power of the supreme in the beginning, the middle, and the end, O you, who are fully conversant with the nature of the original principles.
Sanskrit: प्रकृतिर्गुणान् विकुरुते स्वच्छन्देनात्मकाम्यया। क्रीडार्थे तु महाराज शतशोऽथ सहस्रशः॥
English: Nature, cheerfully and of her own accord, as if for sport, O king produces, by undergoing changes herself, thousands and thousands of combinations of her original qualities.
Sanskrit: यथा दीपसहस्राणि दीपान्माः प्रकुर्वते। प्रकृतिस्तथा विकुरुते पुरुषस्य गुणान् बहून्॥
English: As men can light thousands of lamps from but a single lamp, similarly Nature, by change, multiplies into thousands of existent objects the (three) qualities of Purusha.
Sanskrit: सत्त्वमानन्द उद्रेकः प्रीतिः प्राकाश्यमेव च। सुखं शुद्धित्वमारोग्यं संतोषः श्रद्दधानता॥ अकार्पण्यमसंरम्भः क्षमा धृतिरहिंसता। समता सत्यमानृण्यं मार्दवं ह्रीरचापलम्॥ शौचमार्जवमाचारमलौल्यं हृद्यसम्भ्रमः। इष्टानिष्टवियोगानां कृतानामविकत्थना॥ दानेन चात्मग्रहणमस्पृहत्वं परार्थता। सर्वभूतदया चैव सत्त्वस्यैते गुणाः स्मृताः॥
English: Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, mercy, forgiveness, firinness, benevolence, equanimity, truth, satisfaction of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory rites, dispassionateness, fearlessness of heart, disregard for good and evil as also for pristine deeds,-appropriation of objects only when acquired by gift, the absence of cupidity, regard for the interests of others, mercy for all crcatures, these have been said to be the characteristics of the quality of Goodness.
Sanskrit: रजोगुणानां संघातो रूपमैश्चर्यविग्रहो। अत्यागित्वमकारुण्यं सुखदुःखोपसेवनम्॥ परापवादेषु रतिर्विवादानां च सेवनम्। अहंकारमसत्कारश्चिन्ता वैरोपसेवनम्॥ परितापोऽभिहरणं ह्रीनाशोऽनार्जवं तथा। भेदः परुषता चैव कामः क्रोधो मदस्तथा॥ दर्पो द्वेषोऽतिवादश्च ऐते प्रोक्ता रजोगुणाः। तामसानां तु संघातं प्रवक्ष्याम्युपधार्यताम्॥
English: The characteristics of the quality of Darkness are pride of personal beauty, assertion of supremacy, war, disinclination to give, absence of mercy, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, habit of quarrelling, pride, discourtesy, anxiety, hostilities, sorrow, appropriation of others' properties, shamelessness, crookedness, disunion, roughness, lust, anger, pride, assertion of superiority, malice and calumny. These originate from the quality of Darkness. I shall now tell you of qualities which originate Ignorance.
Sanskrit: मोहोऽप्रकाशस्तामिसमन्धतामिस्रसंज्ञितम्। मरणं चान्धतामिस्र तामिदं क्रोध उच्यते॥
English: They are stupefaction of judgement, obscuration of every faculty, darkness, blind darkness. Darkness means death, and blind darkness means anger.
Sanskrit: तमसो लक्षणानीह भक्षणाद्यभिरोचनम्। भोजनानामपर्याप्तिस्तथा पेयेष्वतृप्तता॥ गन्धवासो विहारेषु शयनेष्वासनेषु च। दिवास्वप्नेऽतिवादे च प्रामदेषु च वै रतिः॥ नृत्यवादित्रगीतानामज्ञानाच्छ्रद्दधानता। द्वेषो धर्मविशेषाणामेते वै तामसा गुणाः॥
English: Besides these, the other marks of Ignorance are greediness for food, ceaseless appetite for both food and drink, taking pleasure in scents and dresses and sports and beds and seats and sleep during the day and calumny and all sorts of acts proceeding from carelessness, taking pleasure, in dancing and instrumental and vocal music, and aversion for every sort of religion. These, indeed, are the characteristics of Ignorance.
Sanskrit: याज्ञवल्क्य उवाच एते प्रधानस्य गुणास्त्रयः पुरुषसत्तम। कृत्स्नस्य चैव जगतस्तिष्ठन्त्यनपगाः सदा॥
English: These three, O foremost of men, are the qualities of Nature. These belong to all things of the universe.
Sanskrit: अव्यक्तरूपो भगवान् शतधा च सहस्रधा। शतधा सहस्रधा चैव तथा शतसहस्रधा॥ कोटिशश्च करोत्येष प्रत्यगात्मानमात्मना।
English: The uninanifest Purusha endued with the six Yoga qualities transforms himself by himself into hundreds and thousands and millions and millions of forms.
Sanskrit: सात्त्विकस्योत्तमं स्थानं राजसस्येह मध्यमम्॥ तामसस्याधमं स्थान प्राहुरध्यात्मचिन्तकाः।
English: Those that are conversant with the spiritual science say that to the quality of Sattva is assigned a high, to Rajas a middling, and to Tamas, a low place in the universe.
Sanskrit: केवलेनेह पुण्येन गतिमूर्ध्वामवाप्नुयात्॥ पुण्यपापेन मानुष्यमधर्मेणाप्यधोगतिम्।
English: By the help of unmixed virtue one acquires a high end. Through virtue mixed with sin one acquires the status of humanity. While through unmixed sin one is visited by a vile end.
Sanskrit: द्वन्द्वमेषां त्रयाणां तु संनिपातं च तत्त्वतः॥ सत्त्वस्य रजसश्चैव तमसश्च शृणुष्व मे।
English: Listen now to me, king, as I speak to you of the intermixture of the three qualities of Sattva, Rajas and Tamas.
Sanskrit: सत्त्वस्य तु रजो दृष्टं रजसश्च तमस्तथा॥ तमसश्च तथा सत्त्वं सत्त्वस्याव्यक्तमेव च।
English: Sometimes Rajas is seen mixed with Sattva Tamas also exists with Rajas. With Tamas may also be seen Sattva. Also Sattva and Rajas and Tamas may be seen existing together and in cqual parts. They then form the Nature.
Sanskrit: अव्यक्तः सत्त्वसंयुक्तो देवलोकमवाप्नुयात्॥ रजःसत्त्वसमायुक्तो मानुषेषु प्रपद्यते। रजस्तमोभ्यां संयुक्तस्तिर्यग्योनिषु जायते॥ राजसैस्तामसैः सत्त्वैर्युक्तो मानुषमाप्नुयात्।
English: When the Purusha becomes endued with only Sattva, he aquires the region of the gods. Endued with both Sattva and Rajas, he is born as a man. Endued with Rajas and Tamas, he is born the intermediate order of Being. Endued with all three, viz., Sattva and Rajas and Tamas, he becomes a man.
Sanskrit: पुण्यपापवियुक्तानां स्थानमाहुर्महात्मनाम्। शाश्वतं चाव्ययं चैवमक्षयं चामृतं च तत्॥
English: Those great persons who are above both virtue and sin, attain, it is said, to that place which is eternal, immutable, undecaying, and immortal.
Sanskrit: ज्ञानिनां सम्भवं श्रेष्ठं स्थानमव्रणमच्युतम्। अतीन्द्रियमबीजं च जन्ममृत्युतमोनुदम्॥
English: Men of knowledge go by very superior births and their place is faultless and undecaying, transcending the perception of the senses, free from ignorance above birth and death, and full of light that removes all sorts of darkness,
Sanskrit: अव्यक्तस्थं परं यत् तत् पृष्टस्तेऽहं नराधिप। स एष प्रकृतिस्थो हि तत्स्थ इत्यभिधीयते॥
English: You had asked me about the nature of the supreme living in the Unmanifest, Purusha. I shall tell you. He is said to live in His own nature without partaking of the nature of Prakriti.
Sanskrit: अचेतना चैव मता प्रकृतिश्चापि पार्थिव। एतेनाधिष्ठिता चैव सृजते संहरत्यपि॥
English: Nature, O king, is inanimate and unintelligent. When presided over by Purusha (Soul) then only can she create and destroy.
Sanskrit: जनक उवाच अनादिनिधनावेतावुभावेव महामते। अमूर्तिमन्तावचलावप्रकम्प्यगुणागुणौ॥
English: Both Nature and Soul, O you of great intelligence, are without beginning and without end. Both of them are without end. Both of them are without form. Both of them are undeteriorating.
Sanskrit: अग्राह्यावृषिशार्दूल कथमेको ह्यचेतनः। चेतनावांस्तथा चैकः क्षेत्रज्ञ इति भाषितः॥
English: Both of them, again, cannot be comprehended. How then, O foremost of Rishis, can it be said that one of them is inanimate and unintelligent? How, is the other said to be animate and intelligent? And why is the latter called Kshetrajna (Soul).
Sanskrit: त्वं हि विप्रेन्द्र कात्स्येंन मोक्षधर्ममुपाससे। साकल्यं मोक्षधर्मस्य श्रोतुमिच्छामि तत्त्वतः॥
English: You, O foremost of Brahmanas, are a master of the entire religion of Liberation. I wish to hear fully of the religion of Liberation.
Sanskrit: अस्तित्वं केवलत्वं च विनाभावं तथैव च। दैवतानि च मे ब्रूहि देहं यान्याश्रितानि वै॥ तथैवोत्क्रामिणः स्थानं देहिनो वै विपद्यतः। कालेन यद्धि प्राप्नोति स्थानं तत् प्रब्रवीहि मे॥
English: Do you describe to me then the existence and Oneness of Soul, of his separateness from Nature, of the gods which attach to the body, of the place to which embodied creatures go when they die, and that place to which they may ultimately, in course of time, be able to go.
Sanskrit: सांख्यज्ञानं च तत्त्वेन पृथग्योगं तथैव च। अरिष्टानि च तत्त्वानि वक्तुमर्हसि सत्तम। विदितं सर्वमेतत् ते पाणावामलकं यथा॥
English: Tell me, also, of the Knowledge expounded in the Sankhya system, and of the Yoga system separately. You also speak of the predicaments of death, O best of men. All these subjects are well known to you even as an embolic myrobalan in your hand. Tell me, also, of the Knowledge expounded in the Sankhya system, and of the Yoga system separately. You also speak of the predicaments of death, O best of men. All these subjects are well known to you even as an embolic myrobalan in your hand.
Sanskrit: याज्ञवक्ल्य उवाच सांख्यज्ञानं मया प्रोक्तं योगज्ञानं निबोध मे। यथाश्रुतं यथादृष्टं तत्त्वेन नृपसत्तम॥
English: Yajnavalkya said, I have already spoken to you of the science of the Sankhyas. Hear now as I truly describe the science of the Yogins as heard and seen my me, O best of kings. are
Sanskrit: नास्ति सांख्यसमं ज्ञानं नास्ति योगसमं बलम्। तावुभावेकचर्यो तावुभावनिधनौ स्मृतौ॥
English: There is no Knowledge like that of the Sankhyas. There is no power like that of Yoga. These two prescribe the same practices, and both are considered as capable of leading to Liberation.
Sanskrit: पृथक् पृथक् प्रपश्यन्ति येऽप्यबुद्धिरता नराः। वयं तु राजन् पश्याम एकमेव तु निश्चयात्॥
English: Those men who not blest with intelligence consider the Sankhya and the Yoga systems to be different from each other. We, however, O king, regard them as one and the same, according to the conclusion to which we have arrived.
Sanskrit: यदेव योगाः पश्यन्ति तत् सांख्यैरपि दृश्यते। एकं सांख्यं च योगं च यः पश्यति स तत्त्ववित्॥
English: What the Yogins have in view is the very same which the Sankhyas also have in view. He who sees both the Sankhya and the Yoga systems to be one and the same is to be considered as truly conversant with the principles that ordain the universe.
Sanskrit: रुद्रप्रधानानपरान् विद्धि योगानरिंदम्। तेनैव चाथ देहेन विचरन्ति दिशो दश॥
English: Know, O king, that the vital airs and the senses are the chief instruments for practising Yoga. By only regulating those vital airs and the senses, Yogins go everywhere at their will.
Sanskrit: यावद्धि प्रलयस्तात सूक्ष्मेणाष्टगुणेन ह। योगेन लोकान् विचरन् सुखं संन्यस्य चानघ।॥
English: When the gross body is destroyed, Yogins, gifted with subtile bodies possessed of the eight Yoga powers wander over the universe, enjoying all sorts of happiness, O sinless one.
Sanskrit: वेदेषु चाष्टगुणिनं योगमाहुर्मनीषिणः। सूक्ष्ममष्टगुणं प्राहुर्नेतरं नृपसत्तम॥
English: The wise have, in the scriptures, spoken of Yoga as giving eight sorts of power. They have spoken of Yoga as gifted with eight limbs.
Sanskrit: द्विगुणं योगकृत्यं तु योगानां प्राहुरुत्तमम्। सगुणं निर्गुणं चैव यथा शास्त्रनिदर्शनम्॥
English: Indeed, O king, they have not spoken of any other sort of Yoga. It has been said that the practices of Yogins, excellent as those are of two sorts. Those two sorts, according to the characteristics described in the scriptures, are practices endued with attributes and those freed from attributes.
Sanskrit: धारणं चैव मनसः प्राणायामश्च पार्थिव। एकाग्रता च मनसः प्राणायामस्तथैव च॥
English: The concentration of the mind together with the regulation of the vital airs. O king, is one sort. The concentration of the mind along with subjugation of the senses, is of another sort. The first kind of Yoga is said to be that possessed of qualities; the second kind is said to be that freed from qualities.
Sanskrit: प्राणायामो हि सगुणो निर्गुणं धारयेन्मनः। यद्यदृश्यति मुञ्चन् वै प्राणान् मैथिलसत्तम। वाताधिक्यं भवत्येव तस्मात् तं न समाचरेत्।।१०
English: The, again, Regulation of the Vital air is Yoga with qualities. In Yoga without qualities, the mind, freed from its functions, should be fixed. Only the regulation of the vital air which is said to be endued with qualities should, in the first instance, be practised, for, O king of Mithila, if the vital air be exhaled without mentally thinking upon a definite image, the wind in the neophyte's system will increase to his great injury.
Sanskrit: निशायाः प्रथमे यामे चोदना द्वादश स्मृताः। मध्ये स्वप्नात् परे यामे द्वादशैव तु चोदनाः॥
English: In the first period of the night, twelve ways of suppressing the vital air are recommended. After sleep, in the last period of the night, other twelve ways of doing the same have been laid down.
Sanskrit: तदेवमुपशान्तेन दान्तेनैकान्तशीलिना। आत्मारामेण बुद्धेन योक्तव्योऽऽत्मा न संशयः॥
English: Forsooth, one endued with tranquillity, of controlled senses, living in retirement, rejoicing in one's in one's own self, and fully conversant with the meaning of the scriptures, should fix his Soul.
Sanskrit: पञ्चानामिन्द्रियाणां तु दोषानाक्षिप्य पञ्चधा। शब्दं रूपं तथा स्पर्श रसं गन्धं तथैव च॥ प्रतिभामपवर्गं च प्रतिसंहृत्य मैथिल। इन्द्रियग्राममखिलं मनस्यभिनिवेश्य ह॥
English: Removing the five faults of the five sense, viz., (withdrawing them from their objects of) sound, form, touch, taste, and scent, and removing those conditions called Pratibha and Apavanga, O king, of the Mithilas, all the senses should be fixed upon the mind.
Sanskrit: मनस्तथैवाहंकारे प्रतिष्ठाप्य नराधिप। अहंकार तथा बुद्धौ बुद्धिं च प्रकृतावपि॥
English: The mind should then be fixed on Consciousness, O king; Consciousness should next be fixed on Intelligence, and Buddhi should then be fixed on Nature.