pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: तथास्यातिथयः पूज्या हव्यकव्यवहाः सदा। वेदविद्याव्रतस्नाताः श्रोत्रिया वेदपारगाः॥ स्वधर्मजीविनो दान्ताः क्रियावन्तस्तपस्विनः। तेषां हव्यं च कव्यं चाप्यहणार्थं विधीयते॥
English: He should always adore such guests who present sacrificial offerings, who are cleansed by Vedic learning, who observe excellent vows, who are high-born and conversant with the scriptures, who are self-controlled, mindful of all religious acts, and devoted to penances. The scriptures hold that what is offered to the gods and the departed manes in sacrifices and religious rites, is meant for the service of guests like these.
Sanskrit: नखरैः सम्प्रयातस्य स्वधर्मज्ञापकस्य च। अपविद्धाग्निहोत्रस्य गुरोर्वालीककारिणः॥ संविभागोऽत्र भूतानां सर्वेषामेव शिष्यते। तथैवापचमानेभ्यः प्रदेयं गृहमेधिना॥
English: In this mode of life. the scriptures hold that a portion of food, should be given to every creature, to one, who for the sake of show, keeps his nails and beard, to one who from pride shows what his own (religious) practises are, to one who has unduly abandoned his sacred fire, and even to one who has injured his preceptor. A house holder should give (food) to Brahmacharins and Sanyasins.
Sanskrit: विघसाशी भवेन्नित्यं नित्यं चामृतभोजनः। अमृतं यज्ञशेषं स्याद् भोजनं हविषा समम्॥ भृत्यशेषं तु योऽश्नाति तमाहुर्विघसाशिनम्।
English: The house-holder, should every day eat Vighasa and ambrosia. Mixed with clarified butter, the remains of the food, which is offered in sacrifices, make ambrosia. That householder who eats after having fed his servants, is said to eat Vighasa. The food, which remains after the servants have been fed, is called Vighasa, and that which is left after the presentation of sacrificial offerings, is called Amrita.
Sanskrit: विघसं भृत्यशेषं तु यज्ञशेषमथामृतम्॥ स्वदारनिरतो दान्तो ह्यनसूयुर्जितेन्द्रियः।
English: A householder should be content with his own married wife. He should be selfcontrolled. He should avoid malice and control his senses.
Sanskrit: ऋत्विक पुरोहिताचार्यैर्मातुलातिथिसंश्रितैः॥ वृद्धवालातुरैर्वेद्यैातिसम्बन्धिबान्धवैः मातापितृभ्यां जामीभिर्धात्रा पुत्रेण भार्यया॥ दुहित्रा दासवर्गेण विवादं न समाचरेत्।
English: He should never fall out with his sacrificial priest, ordinary, and preceptor, with his maternal uncle and guests and dependants, with the aged and the young, with those who suffer from diseases, with those who practise as physicians, with kinsmen, relatives, and friends, with his parents, with women who belong to his own paternal family, with his brother and son and wife, with his daughter, and with his servants.
Sanskrit: एतान् विमुच्य संवादान् सर्वपापैर्विमुच्यते॥ एतैर्जितस्तु जयति सर्वाल्लोकान् न संशयः।
English: By avoiding quarrels with these, the householder becomes purged of all sins. By conquering such disputes, he succeeds in conquering all the blessed regions. There is no doubt in this.
Sanskrit: आचार्यो ब्रह्मलोकेशः प्राजापत्ये पिता प्रभुः॥ अतिथिस्त्विन्द्रलोकस्य देवलोकस्य चर्विजः। जामयोऽप्सरसां लोके वैश्वदेवे तु ज्ञातयः॥
English: The preceptor is able to take one to the regions of Brahman. The father can take to the regions of Prajapati. The guest is powerful enough to lead to the region of Indra. The priest has the power to take to the regions of the celestials. Female relatives on the father's side have power over the regions of the Apsaras, and blood relatives over the regions of the Vishvedevas.
Sanskrit: सम्बन्धिबान्धवा दिक्षु पृथिव्यां मातृमातुलौ। वृद्धवालातुरकृशास्त्वाकाशे प्रभविष्णवः॥
English: Relation by marriage and collateral kinsmen have power over the several quarters of the horizon (viz., north, etc.) and the mother and the maternal uncle have power over the Earth. The old, the young, the afflicted, the worn out have power over the firmament.
Sanskrit: भ्राता ज्येष्ठः समः पित्रा भार्या पुत्रः स्वका तनुः। छाया स्वा दासवर्गश्च दुहिता कृपणं परम्॥
English: The eldest brother is like a father to all his younger brother). The wife and the son are one's own body. One's menial servants are his shadow. The daughter is an object of great love.
Sanskrit: तस्मादेतैरधिक्षिप्तः सहेन्नित्यमसंज्वरः। गृहधर्मपरो विद्वान् धर्मशीलो जितक्लमः॥
English: Therefore a householder, gifted with learning, observant of duties and endued with endurance, should hear without excitement or anxiety every sort of annoyance and even censure from the last-named relatives.
Sanskrit: न चार्थबद्धः कर्माणि धर्मवान् कश्चिदाचरेत्। गृहस्थवृत्तयस्तिस्रस्तासां निःश्रेयसं परम्॥
English: No pious householder should do any act, out of consideration for money. There are three courses of duly attached to the domestic mode of a life. Of these every succeeding one is more meritorious than the preceding one.
Sanskrit: परं परं तथैवाहुश्चातुराश्रम्यमेव तत्। यथोक्ता नियमास्तेषां सर्वं कार्यं बुभूषता॥
English: The same rule of merit holds good regarding the four modes of life also viz., every succeeding one is superior to the one preceding it.
Sanskrit: कुम्भधान्यैरुञ्छशिलैः कापोतीं चास्थितास्तथा। यस्मिश्चैते वसन्त्यहीस्तद् राष्ट्रमभिवर्धते॥
English: That kingdom becomes prosperous where these highly deserving persons dwell viz., those who live like householders according to the Kumbhadhanya method, they who live according to the Uncha method, and they who live according to the Kapoti method.
Sanskrit: पूर्वान् दश दश परान् पुनाति च पितामहान्। गृहस्थवृत्तीश्चाप्येता वर्तयेद् यो गतव्यथः॥
English: That man, who cheerfully lives like a householder, observing those duties, succeeds in sanctifying ten generations of his ancestors above and ten generations below.
Sanskrit: स चक्रधरलोकानां सदृशीमाप्नुयाद् गतिम्। जितेन्द्रियाणामथवा गतिरेषा विधीयते॥
English: A householder, duly observing the duties of domestic life, acquires what gives in the end happiness, equal to what takes place in the regions attained by great kings and emperors. Even such is the end of those who have controlled their senses.
Sanskrit: स्वर्गलोको गृहस्थानामुदारमनसां हितः। स्वर्गो विमानसंयुक्तो वेददृष्टः सुपुष्पितः॥
English: Heaven has been ordained for all great householders. That heaven is filled with charming cars for each. Even that is the charming heaven described in the Vedas.
Sanskrit: स्वर्गलोको गृहस्थानां प्रतिष्ठा नियतात्मनाम्। ब्रह्मणा विहिता योनिरेषा यस्माद् विधीयते। द्वितीयं क्रमशः प्राप्य स्वर्गलोके महीयते॥
English: The regions of heaven form the high mead for all householders of controlled minds. The Self-born Brahma ordained that the domestic life, should secure heaven, and since it has been so ordained, a person, by gradually following the second mode of life, obtains happiness in heaven.
Sanskrit: अतः परं परममुदारमाश्रम तृतीयमाहुस्त्यजतां कलेवरम्। वनौकसां गृहपतिनामनुत्तमं शृणुष्व संश्लिष्टशरीरकारिणाम्॥
English: After this comes that high and superior mode of life, called the third, for those that are desirous of renouncing their bodies. Superior to that of householders is the life of hermits,-who reduce their bodies into skeletons overlaid with dried skins. Listen as I describe to this subject to you further more.
Sanskrit: व्यास उवाच प्रकृत्यास्तु विकारा ये क्षेत्रज्ञस्तैरधिष्ठितः। न चैनं ते प्रजानन्ति स त जानाति तानपि॥
English: Vyasa said The Sentiency is endued with all thse entities which are modifications of Nature. These do not know the Soul but the Soul knows them all.
Sanskrit: तैश्चैवं कुरुते कार्यं मनःषष्ठैरिहेन्द्रियैः। सुदान्तैरिव संयन्ता दृढैः परमवाजिभिः॥
English: Like a good driver going on with the help of strong, well-trained, and very good horses along the paths he chooses, thc Soul acts with the help of these, called the senses, having the mind for their sixth.
Sanskrit: इन्द्रियेभ्यः परे ह्या अर्थेभ्यः परमं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान् परः॥
English: The objects of the senses are superior to the senses themselves. The mind is superior to those objects. The understanding is superior to the mind. Mahat or the principle of greatness is superior to the understanding.
Sanskrit: महतः परमव्यक्तमव्यक्तात् परतोऽमृतम्। अमृतान्न परं किंचित् सा काष्ठा सा परा गतिः॥
English: Superior to Mahat is the Prakriti. Superior to the Prakriti is Brahma. There is nothing superior to Brahma. That is the highest limit of goodness and the highest end.
Sanskrit: एवं सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते। दृश्यते त्वम्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः॥
English: The Supreme Soul is hidden in every creature. It is not so manifest that ordinary men can see. Only Yogins with subtile vision see the Supreme Soul with the help of their keen and subtile understandings.
Sanskrit: अन्तरात्मनि संलीय मनःषष्ठानि मेधया। इन्द्रियाणीन्द्रियार्थांश्च बहुचिन्त्यमचिन्तयन्॥ ध्यानेनोपरमं कृत्वा विद्यासम्पादितं मनः। अनीश्वरः प्रशान्तात्मा ततोऽर्छत्यमृतं पदम्॥
English: Merging the senses having the mind for their sixth and all the objects of the senses into the inner self by the help of the understanding, and meditating upon the three states of consciousness, viz., the object thought, the act of thinking, and the thinker, and abstaining by contemplation from every kind of enjoyment, replenishing his mind with the knowledge that he is Brahma's self, laying aside at the same time all consciousness of power, and there by making his Soul perfectly tranquil, the Yogin attains to immortality.
Sanskrit: इन्द्रियाणां तु सर्वेषां वश्यात्मा चलितस्मृतिः। आत्मनः सम्प्रदानेन मर्यो मृत्युमुपाश्नुते॥
English: That person, however, who becomes the slave of all his senses and whose ideas of right and wrong have been confounded, already subject as he is to death, actually meets with death by such surrender of self.
Sanskrit: आहत्य सर्वसंकल्पान् सत्त्वे चित्तं निवेशयेत्। सत्त्वे चित्तं समावेश्य ततः कालंजरो भवेत्॥
English: Destroying all desires, one should drown the gross understanding into one's subtile Understanding. Having thus drowned the gross into the subtile Understanding, one is sure to become a second Kalanjara mountain.
Sanskrit: चित्तप्रसादेन यति हातीह शुभाशुभम्। प्रसन्नात्माऽऽत्मनि स्थित्वा सुखमत्यन्तमश्नुते॥
English: By purifying his heart, the Yogin gets over both righteousness and its opposite. By purifying his hcart and by living in his own true nature, he acquires the highest happiness.
Sanskrit: लक्षणं तु प्रसादस्य यथा स्वप्ने सुखं स्वपेत्। युञ्जनात्मानमात्मनि। निवाते वा यथा दीपो दीप्यमानो न कम्पते॥
English: The sign of that purity of heart is that one who has acquired it experiences that state of unconsciousness which is similar to that of dreamless slumber. The Yogin who has acquired that state lives like the steady flame of a lamp which burns in a place where the atmosphere is perfectly still.
Sanskrit: एवं पूर्वापरे काले लध्वाहारो विशुद्धात्मा पश्यत्यात्मानमात्मनि॥
English: Being sparing in diet, and having purified his heart, that Yogin who applies his Soul to the Soul, sees the Soul in the Soul.
Sanskrit: रहस्यं सर्ववेदानामनैतिह्यमनागमम्। आत्मप्रत्ययिकं शास्त्रमिदं पुत्रानुशासनम्॥
English: This topic, O son, intended for your instruction, is the essence of all the Vedas. The truths expounded in it cannot be understood by the help of inference alone or by that of mere study of the scriptures. One must understand in himself by the help of faith.
Sanskrit: धर्माख्यानेषु सर्वेषु सत्याख्याने च यद् वसु। दशेदमृक्सहस्राणि निर्मथ्यामृतमुद्धतम्॥
English: By churning the riches contained in all religious works and in all topics based on truth, as also the ten thousand Riches, this ambrosia has been acquired.
Sanskrit: नवनीतं यथा दनः काष्ठादग्निर्यथैव च। तथैव विदुषां ज्ञानं पुत्र हेतोः समुद्धृतम्॥
English: As butter from curds and fire from wood, so this has been raised for the sake of my son,-this which forms the knowledge of all truly wise men.
Sanskrit: स्नातकानामिदं शास्त्रं वाच्यं पुत्रानुशासनम्। तदिदं नाप्रशान्ताय नादान्तायातपस्वि ने॥
English: This topic, O son, fraught with solid instruction, is intended for Brahmana who having studied the Vedas, have become householders. It should never be delivered to one who is not of tranquil soul, or one is not selfcontrolled, or who one who has not practised penances.
Sanskrit: नोदविदुषे वाच्यं तथा नानुगताय च। नासूयकाजानृजवे न चानिर्दिष्टकारिणे॥
English: It should not be delivered to one who is not conversant with the Vedas, or one who do not humbly wait upon his preceptor, or one who is not shorn of malice, or one who is not possessed of sincerity and candour, or one who is of reckless conduct.
Sanskrit: न तर्कशास्त्रदग्धाय तथैव पिशुनाय च। श्लाघिने श्लाघनीयाय प्रशान्ताय तपस्विने॥ इदं प्रियाय पुत्राय शिष्यायानुगताय च। रहस्यधर्मं वक्तव्यं नान्यस्मै तु कथंचन॥
English: It should never be delivered to one whose intellect has been consumed by disputation, or one who is vile or low. This topic containing the quintessence of duties, should be communicated to that person, however, who is possessed of fame, or who deserves praise, or who is of tranquil soul, or possessed of ascetic merit, to a Brahimana who is such to one's son or dutiful disciple, but on no account should it be delivered to others.
Sanskrit: यद्यप्यस्य महीं दद्याद् रत्नपूर्णामिमां नरः। इदमेव ततः श्रेय इति मन्येत तत्त्ववित्॥
English: If any person gives away the entire Earth with all her treasures, to one conversant with truth, the latter should still consider the gifts of This knowledge as very much superior to that gift.
Sanskrit: अतो गुह्यतरार्थं तदध्यात्ममतिमानुषम्। यत् तन्महर्षिभिर्दृष्टं वेदान्तेषु च गीयते॥ तत् तेऽहं सम्प्रवक्ष्यामि यामि यन्मां त्वं परिपृच्छसि।।२
English: I shall now describe to you a subject which is a greater mystery than this, a subject connected with the Soul, which is above the ordinary understandings of human beings, which has been seen by the foremost of Rishis, what has been treated in the Upanishads, and which forms the topic of your inquiry.
Sanskrit: यच्च ते मनसि वर्तते परं यत्र चासित तव संशयः क्वचित्। श्रूयतामयमहं तवाग्रतः पुत्र किं हि कथयामि ते पुनः॥
English: Tell me what, after this, is in your mind? Tell me in what you have still any doubt? Listen, for here I am. So son, seated before you! Upon what, indeed, shall I once more discourse to you.
Sanskrit: शुक उवाच अध्यात्म विस्तरेणेह पुनरेव वदस्व मे। यदध्यात्म यथा वेद भगवनृषिसत्तम्॥
English: Shuka said O illustrious one, O foremost of Rishis, once again describe to me fully the subject bearing on soul. Tell me what, in deed, is spiritual topic and whence does it come?
Sanskrit: व्यास उवाच अध्यात्मं यदिदं तात पुरुषस्येह पठ्यते। तत् तेऽहं वर्तयिष्यामि तस्य व्याख्यामिमां शृणु॥
English: Vyasa said That, O son, which is considered as spiritual with reference to human beings, I shall now mention to you, and listen to the explanation I give.
Sanskrit: भूमिरापस्तथा ज्योतिर्वायुराकाश एव चा महाभूतानि भूतानां सागरस्योर्मयो यथा।॥
English: Earth, water, light, wind, and entities are the great principles which form the component parts of all creatures, and though really one are yet considered different like the waves of the Ocean.
Sanskrit: प्रसार्येह यथाङ्गानि कूर्मः संहरते पुनः। तद्वन्महान्ति भूतानि यवीयःसु विकुर्वते॥
English: Like a tortoise extending out its limbs and withdrawing then again, the great elements, by living in innumerable small forms, go through transformations.
Sanskrit: इति तन्मयमेवेदं सर्वं स्थावरजङ्गमम्। सर्गे च प्रलये चैव तस्मिन् निर्दिश्यते तथा॥
English: All this universe of mobile and immobile objects has for its component parts these five elements. Everything, regarding creation and destruction, is referable to this fivefold elements.
Sanskrit: महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्। अकरोत् तात वैषम्यं यस्मिन् यदनुपश्यति॥
English: These five elements are in all existent things. The Creator of all things, however, has made an unequal distribution of those elements for serving different ends.
Sanskrit: शुक उवाच अकरोद् यच्छरीरेषु कथं तदुपलक्षयेत्। इन्द्रियाणि गुणाः केचित् कथं तानुपलक्षयेत्॥
English: How can one understand that unequal distribution in the various objects of the universe? Which amongst them are the senses and which the attributes? How may this be understood?
Sanskrit: व्यास उवाच एत् ते वर्तयिष्यामि यथावदनुपूर्वशः। शृणु तत् त्वमिहैकाग्रो यथातत्त्वं यथा च तत्॥
English: Vyasa said I shall explain this to you properly, one after another. Listen with rapt attention to the subject as I explain how what I have said actually takes place.
Sanskrit: शब्दः श्रोतं तथा स्वानि त्रयमाकाशसम्भवम्। प्राणश्चेष्टा तथा स्पर्श एते वायुगुणास्त्रयः॥
English: Sound, the sense of hearing, and all the cavities within the body,-these three Originate-from ether. The vital airs, the action of the limbs, and touch are the attributes of the wind.
Sanskrit: रूपं चक्षुर्विपाकश्च त्रिधा ज्योतिर्विधीयते। रसोऽथ रसनं स्नेहो गुणास्त्वेते त्रयोऽम्भसः॥
English: From eyes and the digestive fire within the stomach, originate from light. Taste, tongue, and all the humours,—these three originate from water.
Sanskrit: प्रेयं घ्राणं शरीरं च भूमेरेते गुणास्त्रयः। एतावानिन्द्रियग्रामैर्व्याख्यातः पाञ्चभौतिकः॥
English: Scent, nose, and the body,-these three,-form the attributes of earth. These then, as I have explained to you, are the changes of the five (great) elements in connection with the senses.
Sanskrit: वायोः स्पर्शो रसोऽङ्ग्यश्च ज्योतिषो रूपमुच्यते। आकाशप्रभवः शब्दो गन्धो भूमिगुणः स्मृतः॥
English: Touch is said to be attribute of the wind; taste of water; form of light. Sound originate from ether, and scent is the property of earth.
Sanskrit: मनो बुद्धिः स्वभावश्च त्रय एते स्वयोनिजाः। न गुणानतिवर्तन्ते गुणेभ्यः परमागताः॥
English: Mind, Understanding, and Nature,—these three, originate from their own previous states, and acquiring a position higher than the attributes, do not get over those attributes.
Sanskrit: यथा कूर्म इहाङ्गानि प्रसार्य विनियच्छति। एवमेवेन्द्रियग्रामं बुद्धिः सृष्ट्वा नियच्छति॥ एतस्मिन्नेव कृत्ये तु वर्तते बुद्धिरुत्तमा॥
English: As the tortoise extends its limbs and withdraws them once again within itself, so the Understanding creates the senses and once again withdraws them into itself. The consciousness of ego which arises about what is above the soles of the feet and below the crown of the head, is mainly due to the action of the Understanding.
Sanskrit: गुणान् नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि। मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः॥
English: It is the Understanding which is transformed into the (five) attributes. It is the Understanding also which is transformed into the (five) senses with the mind for the sixth. Where the attributes when the Understanding is nowhere? are Own
Sanskrit: इन्द्रियाणि नरे पञ्च षष्ठं तु मन उच्यते। सप्तमी बुद्धिमेवाहुः क्षेत्रज्ञं पुनरष्टमम्॥
English: There are five senses in man. The mind is called the sixth. The Understanding is called the seventh. The Soul is the eighth.
Sanskrit: चक्षुरालोचनायैव संशयं कुरुते मनः। बुद्धिरध्यवसानाय साक्षी क्षेत्रज्ञ उच्यते॥
English: The eyes and the other senses are for only receiving impressions of form, etc. The mind exists for doubting. The Understanding determines those doubts. The Soul is said to only see every work without mingling with them.
Sanskrit: रजस्तमश्च सत्त्वं च यत्र एते स्वयोनिजाः। समाः सर्वेषु भूतेषु तान् गुणानुपलक्षयेत्॥
English: The qualities of goodness, darkness and ignorance originate from their counterparts. These exist equally in all creatures. These are called qualities and should be known by the actions they produce.
Sanskrit: तत्र यत् प्रीतिसंयुक्तं किंचिदात्मनि लक्षयेत्। प्रशान्तमिव संशुद्धं सत्त्वं तदुपधारयेत्॥
English: Regarding those actions, all such states of cheerfulness or joy, of tranquillity and purity which one becomes conscious of in one self, should be known as due to the quality of goodness.
Sanskrit: यत् तु संतापसंयुक्तं काये मनसि वा भवेत्। प्रवृत्तं रज इत्येवं तत्र चाप्युपलक्षयेत्॥
English: All such states of sorrow in either the body or the mind, should be considered as due to the influence of the quality of darkness.
Sanskrit: यदूर्ध्वं पादतलयोरवाङ्मूर्ध्नश्च पश्यति। यत् तु सम्मोहसंयुक्तमव्यक्तविषयं भवेत्। अप्रतय॑मविज्ञेयं तमस्तदुपधार्यताम्॥
English: All such states of stupefaction whose cause cannot be deterinined (by either reason or inward light), should be known as due to the action of Ignorance.
Sanskrit: प्रहर्षः प्रीतिरानन्दः साम्यं स्वस्थात्मचित्तता। अकस्माद् यदि वा कस्माद् वर्तन्ते सात्त्विका गुणाः।।२
English: Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or originating otherwise, are all effects of the quality of goodness.
Sanskrit: अभिमानो मृघावादो लोभो मोहस्तथाक्षमा। लिङ्गानि रजसस्तानि वर्तन्ते हेत्वहेतुतः॥
English: Pride, false speech, cupidity, stupefaction, vindictiveness, whether originating from any known cause or otherwise, are characteristics of the quality of darkness.
Sanskrit: तथा मोहः प्रमादश्च निद्रा तन्द्राप्रबोधिता। कथंचिदभिवर्तन्ते विज्ञेयास्तामसा गुणाः॥
English: Stupefaction of judgement, carelessness, sleep, lethargy, and indolence, from whatever cause these may originate, are to be regarded as the characteristics of the quality of Ignorance.
Sanskrit: व्यास उवाच मनो विसृजते भावं बुद्धिरध्यवसायिनी। हृदयं प्रियाप्रिये वेद त्रिविधा कर्मचोदना॥
English: Vyasa said The mind creates innumerable ideas. The Understanding, differentiates things and ascertains their true nature. The heart discriminates which is pleasant and which unpleasant. There are the three forces which produce acts.
Sanskrit: इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यः परमं मनः। मनसस्तु परा बुद्धिर्बुद्धेरात्मा परो मतः॥
English: The objects of the senses are superior to the senses. The mind is superior to those objects. The Understanding is superior to mind. The Soul is considered superior to Understanding.
Sanskrit: बुद्धिरात्मा मनुष्यस्य बुद्धिरेवात्मनाऽऽत्मनि। यदा विकुरुते भावं तदा भवति सा मनः॥
English: as on Ordinarily the Understanding is a man's Soul. When the Understanding, by itself, forms ideas (of objects) within itself, it is then called Mind.
Sanskrit: इन्द्रियाणां पृथग्भावाद् बुद्धिविक्रियते ह्यतः। शृण्वती भवति श्रोत्रं स्पृशती स्पर्श उच्यते॥
English: The senses being different from one another, the Understanding presents different aspects account of its different modifications. When it hears, it becomes the organ of hearing, and when it touches, it becomes the organ of touch.
Sanskrit: पश्यती भवते दृष्टी रसती रसनं भवेत्। जिघ्रती भवति घ्राणं बुद्धिर्विक्रियते पृथक्॥
English: Likewise, when it sees, it becomes the organ of vision, and when it tastes, it becomes the organ of taste and when it smells, it becomes the organs of scent. It is the Understanding which appears under different guises by modification.
Sanskrit: इन्द्रियाणि तु तान्याहुस्तेष्वदृश्योऽधितिष्ठति। तिष्ठती पुरुषे बुद्धिस्त्रिषु भावेषु वर्तते॥
English: These modifications of the Understanding are called the senses. The invisible Soul is placed over them as their presiding chief. Living in the body, the Understanding exists in the three states (of qualities).
Sanskrit: कदाचिल्लभते प्रीतिं कदाचिदपि शोचति। न सुखेन न दुःखेन कदाचिदिह युज्यते॥
English: Sometimes it acquires cheerfulness, sometimes it yields to grief and sometimes its condition becomes such that it is united with neither joy nor sorrow.
Sanskrit: यदा प्रार्थयते किंचित् तदा भवति सा मनः। अधिष्ठानानि वै बुद्ध्यां पृथगेतानि संस्मरेत्। इन्द्रियाण्येव मेध्यानि विजेतव्यानि कृत्स्नशः॥
English: When the Understanding desires anything, it is called by the name of Mind. The senses, again, should all be considered as contained within the Understanding. The senses, which are engaged in bearing impressions of form, scent, etc., should all be controlled.
Sanskrit: सर्वाण्येवानुपूर्वेण यद् यदानुविधीयते। अविभागगता बुद्धिर्भावे मनसि वर्तते॥
English: When one sense becomes subordinate to the Understanding, the latter, though really not different, enters the Mind in the form of existent things. Such is the case with the senses one after another with reference to the ideas that are said to be apprehended by them.
Sanskrit: ये चैव भावा वर्तन्ते सर्व एष्वेव ते त्रिषु। अन्वर्थाः सम्प्रवर्तन्ते रथनेमिमरा इव॥
English: All the three states which exist, viz., Sativa, Rajas, and Tamas, attach to those three (viz., Mind, Understanding, and Consciousness), and like the spokes of a car-wheel acting for their attachment, to the circumference of the wheel, they follow the various objects.