pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: अथ संत्वरमाणस्य रथमेवं युयुक्षतः अक्षरं गन्तुमनसो विधिं वक्ष्यामि शीघ्रगम्॥
English: I shall now tell you the speedy means that should be followed by the person who would get ready his car in such a way for passing through this forest of the world in order to reach the goal formed by Brahma that is above decrepitude and destruction.
Sanskrit: सप्त या धारणाः कृत्स्ना वाग्यतः प्रतिपद्यते। पृष्ठतः पार्वतश्चान्यास्तावत्यस्ताः प्रधारणाः॥
English: To fix the mind upon one thing at a time is called Dharana, following proper vows and restraints, the Yogin practises in all seven kinds of Dharana. There are, again, as many sorts of Dharanas originating out of these, upon subjects which are near or distant.
Sanskrit: क्रमशः पार्थिवं यच्च वायव्यं खं तथा पयः। ज्योतिषो यत् तदैश्वर्यमहङ्कारस्य बुद्धितः। अव्यक्तस्य तथैश्वर्यं क्रमशः प्रतिपद्यते॥
English: Through these the Yogin by and by, lords Earth, Wind, Ether, Water, Fire, Consciousness, and Understanding. After this he gradually lords over the Unmanifest.
Sanskrit: विक्रमाश्चापि यस्यैते तथा युक्तेषु योगतः। तथा योगस्य युक्तस्य सिद्धिमात्मनि पश्यतः॥
English: I shall now describe to you the conceptions in their order that are realised by particular individuals amongst those who practise Yoga according to the rules and ordinances sanctioned for them. I shall tell you also of the nature of the success of Yoga undertaken by him who looks within his own self.
Sanskrit: निर्मुच्यमानः सूक्ष्मत्वाद् रूपाणीमानि पश्यतः। शैशिरस्तु यथा धूमः सूक्ष्मः संश्रयते नभः॥
English: The Yogin who casts off his gross body, following the instructions of his preceptor, sees his soul displaying the following forms on account of its subtility. To him, in the first stage, the sky appears to be filled with a subtile substance like fog.
Sanskrit: तथा देहाद् विमुक्तस्य पूर्वं रूपं भवत्युत। अथ धूमस्य विरमे द्वितीयं रूपदर्शनम्॥
English: Such becomes the form of the Soul which has been separated from the body. When this fog disappears, a second form is seen.
Sanskrit: जलरूपमिवाकाशे तथैवात्मनि पश्यति। अपां व्यतिक्रमे चास्य वह्निरूपं प्रकाशते ।१९।।
English: For then the Yogin sees within himself, in the sky of his heart, the form of Water. After the disappearance of water, the form of Fire appears.
Sanskrit: तस्मिन्नुपरतेऽजोऽस्य पीतशस्त्रः प्रकाशते। उर्णारूपसवर्णस्य तस्य रूपं प्रकाशते॥
English: When this disappears, the form that is seen that of Wind as effulgent as a well-tempered and highly polished weapon. Gradually the form shown by Wind becomes like that of the thinnest gossamer.
Sanskrit: अथ श्वेतां गतिं गत्वा वायव्यं सूक्ष्ममप्युत। अशुक्लं चेतसः सौक्ष्यमप्युक्तं ब्राह्मणस्य वै॥
English: Then having gained whiteness, and the subtility of air, the Brahman's soul attains the supreme whiteness and subtilety of Ether.
Sanskrit: एतेष्वपि हि जातेषु फलजातानि मे शृणु। जातस्य पार्थिवैश्वर्यैः सृष्टिरत्र विधीयते॥
English: Listen to me, as I tell you the results of these various conditions when they take place. That Yogin who has been able to conquer the element of Earth, acquires by such mastery the power of Creation.
Sanskrit: प्रजापतिरिवाक्षोभ्यः शरीरात् सृजते प्रजाः। अङ्गुल्यङ्गुष्ठमात्रेण हस्तपादेन वा तथा॥ पृथिवीं कम्पयत्येको गुणो वायोरिति श्रुतिः। आकाशभूतश्चाकाशे सवर्णत्वात् प्रकाशते॥
English: Like a second Prajapati possessed of a nature which knows no disturbances he can, from his own body, create all sorts of creatures. With only his foe, or with his hand or fcet, that person can, alone, make the entire Earth tremble who has conquered the Wind. Even this is the attribute of the Wind as said in the Shruti. The Yogin who has conquered count of his having attained to uniformity with that element, and can also disappear at will.
Sanskrit: वर्णतो गुह्यते चापि कामात् पिबति चाशयान्। न चास्य तेजसा रूपं दृश्यते शाम्यते तथा। अहङ्कारेऽस्य विजिते पञ्चैते स्युर्वशानुगाः॥
English: By mastering over Water, one can drink up rivers, lakes, and oceans. By mastering over Fire, the Yogin becomes so effulgent that his form cannot be spied. He becomes visible only when he puts out the fire within him. When the Yogin succeeds in destroying the consciousness of Ego, these five elements come within his control.
Sanskrit: षण्णामात्मनि बुद्धौ च जितायां प्रभवत्यथ। निर्दोषप्रतिभा ह्येनं कृत्स्ना समभिवर्तते॥
English: When the Understanding, which is the soul of the five elements and of the consciousness of Ego, is conquered, the Yogin acquires Omnipotence, and Omniscience.
Sanskrit: तथैव व्यक्तमात्मानमव्यक्तं प्रतिपद्यते। यतो नि:सरते लोको भवति व्यक्तसंज्ञकः॥
English: For this, the Manifest is fused into the Unmanifest or Supreme Soul from which the world comes into being and becomes what is called Manifest.
Sanskrit: तत्राव्यक्तमयी विद्यां शृणु त्वं विस्तरेण मे। तथा व्यक्तमयं चैव सांख्ये पूर्वं निबोध मे॥
English: Listen now to me fully as I explain the science of Unmanifest. But first of all listen to me about all that is Manifest as explained in the Sankhya system of philosophy.
Sanskrit: पञ्चविंशति तत्त्वानि तुल्यान्युभयतः समम्। योगे सांख्येऽपि च तथा विशेषं तत्र मे शृणु।॥
English: In both the Yoga and the Sankhya systems, twenty-five subjects of knowledge have been treated in nearly the same way. Here me as I describe their chief characteristics.
Sanskrit: प्रोक्तं तद् व्यक्तमित्येव जायते वर्धते च यत्। जीर्यते म्रियते चैव चतुर्भिर्लक्षणैर्युतम्॥३०
English: What is Manifest is possessed of those four attributes, viz., birth, growth, decay and death.
Sanskrit: विपरीतमतो यत् तु तदव्यक्तमुदाहृतम्। द्वावात्मानौ च वेदेषु सिद्धान्तेष्वप्युदाहृतौ॥
English: What does not possess these attributes is said to to be Unmanifest. Two Souls are mentioned in the Vedas and in their auxiliary sciences.
Sanskrit: चतुर्लक्षण त्वाद्यं चतुर्वर्गं प्रचक्षते। व्यक्तमव्यक्तजं चैव तथा बुद्धमथेतरत्।
English: The first is endued with the four attributes already mentioned, and has a longing for the four-fold objects of life. This soul is called Manifest, and it is born of the Unmanifest. It is both Intelligent and non-Intelligent.
Sanskrit: सत्त्वं क्षेत्रज्ञ इत्येतद् द्वयमप्यनुदर्शितम्॥ द्वावात्मानौ च वेदेषु विषयेष्वनुरज्यतः।
English: I have thus told you of Sattva (inert matter) and Kshetrajna (immaterial spirit). Both kinds of Soul, as said in the Vedas, become attached to objects of the senses.
Sanskrit: योगैश्वर्यमतिक्रान्तो यो निष्कामति मुच्यते॥
English: Hear now of the way and the means by which a person may acquire Liberation through Yoga. That person who moves and acts after having transcended the power that follows the practise of Yoga succeeds in acquiring Liberation.
Sanskrit: इत्येषा भावजा बुद्धिः कथिता ते न संशयः। एवं भवति निर्द्वन्द्वो ब्रह्माणं चाधिगच्छति॥
English: I have thus described to you those topics, viz., Liberation according to the Yoga system which are dissimilar if the speaker be disposed to treat them as such. Thus can one get over all pairs of opposites. thus can one attain to Brahma.
Sanskrit: व्यास उवाच अथ ज्ञानप्लवं धीरो गृहीत्वा शान्तिमात्मनः! उन्मजंश्च निमश्च ज्ञानमेवाभिसंश्रयेत्॥
English: Vyasa said Carried up and down in life's ocean, he that is capable of meditation catches the raft of Knowledge, and for achieving his Liberation adheres to Knowledge itself.
Sanskrit: शुक उवाच किं तज्ज्ञानमयो विद्या यथा निस्तरते द्वयम्। प्रवृत्तिलक्षणो धर्मो निवृत्तिरिति वा वद॥
English: Shuka said What is that Knowledge? Is it that learning by which, when error is gone, the truth reveals itselt? Or, is it those duties consisting of acts to be done or achieved, by the help of which the object sought for, may be understood or attained? Or, is it those duties, called absention from acts by which an extinction of the Soul is to be sought? Do tell me what it is, so that by its help the two, viz., birth and death, may be avoided.
Sanskrit: व्यास उवाच यस्तु पश्यन् स्वभावेन विनाभावमचेतनः। पुष्यते च पुनः सर्वान् प्रज्ञया मुक्तहेतुकान्॥
English: Vyasa said That fool who, believing that all this exists by its own Nature without, in sooth, an eternal foundation, satisfies by such instruction the aspirations of disciples, defeating by his dialectical ingenuity the reasons the latter might urge to the contrary, succeeds not in acquiring any truth.
Sanskrit: येषां चैकान्तभावेन स्वभावात् कारणं मतम्। पूत्वा तृणमिषीकां वा ते लभन्ते न किंचन॥
English: They again, who firinly believe that all Cause is due to the Nature of things, cannot acquire any truth by even listening to learned 17en or the Rishis.
Sanskrit: ये चैनं पक्षमाश्रित्य निवर्तन्त्यल्पमेधसः। स्वभावं कारणं ज्ञात्वा न श्रेयः प्राप्नुवन्ति ते॥
English: Those little-witted men who stop (in their speculations), having adopted either of these doctrines, those men who regard Nature as the Cause never succeed in acquiring any benefit for themselves.
Sanskrit: स्वभावो हि विनाशाय मोहकर्म मनोभवः। निरुतमेतयोरेतत् स्वभावपरिभावयोः॥
English: This belief in Nature (as the producing and the sustaining Cause), originating as it does from a mind labouring under the influence of error, causes the destruction of the person who cherishes it. Hear of the truth regarding these two doctrines which hold (1) that things exist by their own Nature and (2) that they flow accordingly from others that are different form, and that precede, them.
Sanskrit: कृष्यादीनीह कर्माणि सस्यसंहरणानि च। प्रज्ञावद्भिः प्रक्लृप्तानि यानासनगृहाणि च॥
English: Wise men take to agriculture and tillage, and the acquisition of crops and of vehicles, seats, carpets and houses.
Sanskrit: आक्रीडानां गृहाणां च गदानामगदस्य च। प्रज्ञावन्तः प्रयोक्तारो ज्ञानवद्भिरनुष्ठिताः॥
English: They also look to the laying of pleasuregardens, the construction of spacious palaces and the preparation of medicines for all sorts of diseases.
Sanskrit: प्रज्ञा संयोजयत्यथैः : प्रजा श्रेयोऽधिगच्छति। राजानो भुञ्जते राज्यं प्रज्ञया तुल्यलक्षणाः॥
English: It is wisdom (which consists in the application of means) which brings about the fruition of objects. It is wisdom which gains beneficial results. It is wisdom which enables kings to exercise and enjoy sovereignty although they are endued with attributes equal to those of persons over whom they rule.
Sanskrit: परावरं तु भूतानां ज्ञानेनैवोपलभ्यते। विद्यया तात सृष्टानां विद्यैवेह परा गतिः॥
English: It is by wisdom that the difference is made between the high and the low among beings. It is by wisdom that the superior and the inferior ones among created objects are made out. It is wisdom or knowledge which is greatest refuge of all things.
Sanskrit: भूतानां जन्म सर्वेषां विविधानां चतुर्विधम्। जरायुजाण्डजोद्भिज्जस्वेदजं चोपलक्षयेत्॥
English: All the sorts of created things have four kinds of birth. They are viviparous, oviparous, vegetables, and those born of filth.
Sanskrit: स्थावरेभ्यो विशिष्टानि जङ्गमान्युपधारयेत्। उपपन्नं हि यच्चेष्टा विशिष्येत विशेष्यया॥
English: Mobile creatures should be regarded superior to the immobile. It is reasonable that intelligence which differentiates (all nonintelligent matter), should be considered superior to (non-intelligent) matter.
Sanskrit: आहुः बहुपादानि जङ्गमानि द्वयानि तु। बहुपाट्यो विशिष्टानि द्विपदानि बहून्यपि॥
English: Mobile creatures, whose number is legion, are of two sorts, viz., those that are many legs and those that have two. The latter, however, are superior to the former.
Sanskrit: द्विपदानि द्वयान्याहुः पार्थिवानीतराणि च। पार्थिवानि विशिष्टानि तानि ह्यन्नानि भुञ्जते॥
English: Bipeds, again, are of two sorts, viz., those that live on land and those that are otherwise. Of these, the former are superior to the latter. The superior ones eat various sorts of cooked food.
Sanskrit: पार्थिवानि द्वयान्याहुर्मध्यमान्यधमानि तु। मध्यमानि विशिष्टानि जातिधर्मोपधारणात्॥
English: Bipeds moving on land are of two sorts, viz., middling or intermediate, and those that are foremost. Of these, the middling or intermediate are considered as superior (to the foriner) for their observing the duties of caste.
Sanskrit: मध्यमानि द्वयान्याहुर्धर्मज्ञानीतराणि च। धर्मज्ञानि विशिष्टानि कार्याकार्योपधारणात्॥
English: The middling or intermediate ones are said to be of two sorts, viz., those who are conversant with duties, and those who are otherwise. Of those, the former are superior for they can discriminate between what should be done and what should not.
Sanskrit: धर्मज्ञानि द्वयान्याहुर्वेदज्ञानीतराणि च। वेदज्ञानि विशिष्टानि वेदो ह्येषु प्रतिष्ठितः॥
English: Those conversant with duties are said to be of two sorts, viz., those who are acquainted with the Vedas and those who are otherwise. Of those the former are superior, for the Vedas are said to live in them.
Sanskrit: वेदज्ञानि द्वयान्याहुः प्रवक्तृणीतराणि च। प्रवक्तणि विशिष्टानि सर्वधर्मोपधारणात्॥ विज्ञायन्ते हि यैर्वेदाः सधर्माः सक्रियाफला:। सधर्मा निखिला वेदाः प्रवक्तृभ्यो विनिःसृताः॥
English: Those who are acquainted with the Vedas are said to be of two sorts, viz., those who lecture on the Vedas and those who are otherwise. Of these the former, who are wellread in the Vedas, and are conversant with the duties and the rites laid down in them, and the fruits of those duties and rites, are superior for their declaring all those duties and rites. Indeed, all the Vedas, with the duties laid down in them, are said to emanate from them.
Sanskrit: प्रवक्तृणि द्वयान्याहुरात्मज्ञानीतराणि च। आत्मज्ञानि विशिष्टानि जन्माजन्मोपधारणात्॥
English: Preceptors of the Vedas are of two sorts, viz., those who are conversant with the Self and those that are otherwise. Of these the former are superior on account of their knowledge of Birth and Death.
Sanskrit: धर्मद्वयं हि यो वेद स सर्वज्ञः स सर्ववित्। स त्यागी सत्यसंकल्पः सत्यः शुचिरथेश्वरः॥
English: Duties, again, are of two kinds (viz., Pravritti and Nivritti). He who is conversant with duties is said to be omniscient or endued with universal knowledge. Such a man is a Renouncer. Such a man is firin in the fulfilment of his objects. Such a man is truthful, pure and endued with prowess.
Sanskrit: ब्रह्मज्ञानप्रतिष्ठं हि तं देवा ब्राह्मणं विदुः। शब्दब्रह्मणि निष्णातं परे च कृतनिश्चयम्॥
English: The gods know him as a Brahmana who is devoted to knowledge of Brahma. Such a man is versed also in the Vedas are earnestly given to the study of the Self.
Sanskrit: अन्तःस्थं च बहिष्ठं च साधियज्ञाधिदैवतम्। ज्ञानान्विता हि पश्यन्ति ते देवास्तात ते द्विजाः॥
English: They who have true knowledge see their own self as existing both in and out. Such men, O child, are truly twice-born and such men are gods.
Sanskrit: तेषु विश्वमिदं भूतं सर्वं च जगदाहितम्। तेषां माहात्म्यभावस्य सदृशं नास्ति किंचन।॥
English: This world of beings depends upon these, and in them exist this whole universe. There is nothing equal to their greatness.
Sanskrit: आद्यन्ते निधनं चैव कर्म चातीत्य सर्वशः। चतुर्विधस्य भूतस्य सर्वस्येशाः स्वयम्भुवः॥
English: Transcending birth, and death, and distinctions and all acts, they are the lords of the four kinds of creatures, and are the equals of Self-create himself.
Sanskrit: व्यास उवाच एषा पूर्वतरा वृत्तिाह्मणस्य विधीयते। ज्ञानवानेव कर्माणि कुर्वन् सर्वत्र सिध्यति॥
English: Vyasa said These then are the obligatory acts laid down for Brahmanas. One gifted with knowledge, always attains to success by going through (the prescribed acts).
Sanskrit: तत्र चेन्न भवेदेवं संशयः कर्मसिद्धये। कि तु कर्म स्वभावोऽयं ज्ञानं कर्मेति वा पुनः॥
English: If no doubt is entertained about acts, then acis done are sure to lead to success. The doubt we speak of is whether acts are obligatory or optional.
Sanskrit: तत्र वेदविधिः स स्याज्ञानं चेत् पुरुषं प्रति। उपपत्त्युपलब्धिभ्यां वर्णयिष्यामि तच्छृणु॥
English: About this if acts, are ordained for man for gaining knowledge, they should be considered as obligatory. I shall now describe them by the light of inferences and experience. Here me. some
Sanskrit: पौरुषं कारणं केचिदाहुः कर्मसु मानवाः। दैवमेके प्रशंसन्ति स्वभावमपरे जनाः॥
English: Regarding acts men hold that Exertion is their root. Others say that Necessity is their cause. Others, again, hold that Nature is the cause.
Sanskrit: पौरुषं कर्म दैवं च कालवृत्तिस्वभावतः। त्रयमेतत् पृथग्भूतमविवेकं तु केचन॥
English: Some hold that acts are the outcome of both Exertion and Necessity. Some hold that acts originate from Time, Exertion, and Nature. Some hold that of the three, one only is the cause. Some hold that all three combined are the cause.
Sanskrit: एतदेवं च नैवं च न चोभे नानुभे तथा। कर्मस्था विषयं ब्रूयुः सत्त्वस्थाः समदर्शिनः॥
English: Some persons who perform acts say, with respect to all objects that they exist, that they do not exist, that they cannot be said to exist, that they cannot be said not to exist, that it is not that they cannot be said to exist, and lastly, that it is not that they cannot be said not to exist. These then are the diverse views entertained by men. The Yogins, however, see Brahma as the universal cause.
Sanskrit: त्रेतायां द्वापरे चैव कलिजाश्च ससंशया:। तपस्विनः प्रशान्ताश्च सत्त्वस्थाश्च कृते युगे॥
English: The men of the Treta, the Dvapara, and the Kali Yugas, are filled with doubts. The men, however, the Krita Yuga, are given to penances, endued with tranquil souls, and observant of righteousness,
Sanskrit: अपृथग्दर्शनाः सर्वे ऋक्सामसु यजुःषु च। कामद्वेषौ पृथक् कृत्वा तपः कृत उपासते॥
English: In that age all men consider the Richs, the Samans, and the Yajushes as Identical, despite their seeming diversity. Analysing desire and hatred, they adore only penance.
Sanskrit: तपोधर्मेण संयुक्तस्तपोनित्यः सुसंशितः। तेन सर्वानवाप्नोति कामान् यान् मनसेच्छति॥
English: Given to the practice of penances, firm in them, and rigid in their observance, one acquires the fruition of all desires by penances alone.
Sanskrit: तपसा तदवाप्नोति यद् भूत्वा सृजते जगत्। तद् भूतश्च ततः सर्वभूतानां भवति प्रभुः॥
English: By penance one acquires to that portion, by becoming which one creates the universe. By penance one becomes that by which one becomes the powerful master of all things.
Sanskrit: तदुक्तं वेदवादेषु गहनं वेददर्शिभिः। वेदान्तेषु पुनर्व्यक्तं कर्मयोगेन लक्ष्यते॥
English: That Brahma has been expounded in the injunctions of the Vedas. For all that, Brahma cannot be conceived by even those who are conversant with those declarations. Once more has Brahma been described in the Vedanta. Brahına, however, cannot be seen by means of acts.
Sanskrit: आलम्भयज्ञाः क्षत्राश्च हविर्यज्ञा विशः स्मृताः। परिचारयज्ञाः शूद्राश्च जपयज्ञा द्विजातयः॥
English: The sacrifices ordained for Brahmanas consist in recitation, that for Kshatriyas consists in the destruction of (clean) animals for the satisfaction of the gods; that for Vaishyas consists in the rearing of crops and the kecp of domestic animals and that for Shudras in menial service of the three other castes.
Sanskrit: परिनिष्ठितकार्यो हि स्वाध्यायेन द्विजो भवेत्। कुर्यादन्यन्न वा कुर्यान्मैत्रो ब्राह्मण उच्यते॥
English: By observing the duties sanctioned for him, and by studying the Vedas and other scriptures, one becomes a twice-born one whether one does any other deed or not, he becomes a Brahmana by becoming the friend of all creatures.
Sanskrit: त्रेतादौ केवला वेदा यज्ञा वर्णाश्रमास्तथा। संरोधादायुषस्त्वेते व्यस्यन्ते द्वापरे युगे॥
English: In the beginning of Treta, the Vedas and sacrifices and the distribution of caste and the several modes of life existed in full. On account of the duration of life being decreased in Dvapara, those suffer decline.
Sanskrit: द्वापरे विप्लवं यान्ति वेदाः कलियुगे तथा। दृश्यन्ते नापि दृश्यन्ते कलेरन्ते पुन: किल॥
English: In Dvapara age as also in the Kali, the Vedas become of doubtful interpretation. Towards the close of Kali again, it is doubtful if they ever can be seen by the eye.
Sanskrit: उत्सीदन्ति स्वधर्माश्च तत्राधर्मेण पीडिताः। गवां भूमेश्च ये चापामोषधीनां च ये रसाः॥
English: In that age, the duties of the respective castes disappear, and men become possessed by sin, the juicy attributes of kine, of the earth, of water, and of herbs, disappear.
Sanskrit: अधर्मान्तर्हिता वेदा वेदधर्मास्तथाऽऽश्रमाः। विक्रियन्ते स्वधर्मस्थाः स्थावराणि चराणि च॥
English: Through (universal) sin the Vedas disappear, and with them all the duties laid down in them, as also the duties of the four imodes of life. They who follow the duties, of their own order become afflicted, and all mobile and immobile objects suffer a change for the worse.
Sanskrit: यथा सर्वाणि भूतानि वृष्टि मानि वर्षति। सृजते सर्वतोऽङ्गानि तथा वेदा युगे युगे॥
English: As the rain from the sky causes all products of the Earth to grow, likewise the Veda develops all its auxilliaries.
Sanskrit: निश्चितं कालनानात्वमनादिनिधनं च यत्। कीर्तितं यत् पुरस्तान्मे सूते यच्चात्ति च प्रजाः॥
English: Forsooth, Time assumes various shapes. It has neither beginning nor end. It is Time which creates all creatures and again devours them. I have already spoken of it to you.
Sanskrit: यच्चेदं प्रभवः स्थानं भूतानां संयमो. यमः। ' स्वभावेनैव वर्तन्ते द्वन्द्वसृष्टानि भूरिश:॥ सर्गः कालो धृतिर्वेदाः कर्ता कार्य क्रियाफलम्। एतत् ते कथितं तात यन्मां त्वं परिपृच्छसि॥
English: Time is the origin of all creatures; it is Time which makes them grow; Time is their destroyer; and lastly it is Time which is their ruler. Subject to pairs of opposites, innumerable sorts of creatures rest on Time, according to their own natures.
Sanskrit: व्यास उवाच पृच्छतस्तव सत्पुत्र यथावदिह तत्त्वतः। सांख्यज्ञानेन संयुक्तं यदेतत् कीर्तितं मया॥
English: Vyasa said O excellent son, accosted by you. I have told you truly what the answer to your question should be according to the doctrine of Knowledge as explained in the Sankhya system.
Sanskrit: योगकृत्ये तु ते कृत्स्नं वर्तयिष्यामि तच्छृणु। एकत्वं बुद्धिमनसारिन्द्रियाणां च सर्वशः॥ आत्मनो व्यापिनस्तात ज्ञानमेतदनुत्तमम्। तदेतदुपशान्तेन दान्तेनाध्यात्मशीलिना॥ आत्मारामेण बुद्धेन बोद्धव्यं शुचिकर्मणा। योगदोषान् समुच्छिद्य पञ्च यान् कवयो विदुः॥ कामं क्रोधं च लोभं च भयं स्वप्नं च पञ्चमम्। क्रोधं शमेन जयति कामं संकल्पवर्जनात्॥
English: Listen now to me as I explain to you all that should be done according to the Yoga doctrine. The unison of intellect and Mind, and all the Senses, and the all-prevading Soul is said to be the highest kind of knowledge. That Knowledge should be gained by one who is of a tranquil mind, who has governed his senses, who is capable of seeing the Soul, who takes pleasure in (such) meditation, who is gifted with intelligence and purity in acts. One should try to gain this knowledge by abandoning those five obstacles of Yoga which are known to the wise, namely, desire, anger, cupidity, fear, and sleep. Anger is conquered by tranquility of disposition. Desire is defeated by giving up all purposes.
Sanskrit: सत्त्वसंसेवनाद् धीरो निद्रामुच्छेत्तुमर्हति। धृत्या शिश्नोदरं रक्षेत् पाणिपादं च चक्षुषा॥
English: By meditating with the help of the understanding upon topics deserving meditation one, gifted with patience, succeeds in relinquishing sleep. By steady endurance one should govern his organs of generation and the stomach. One should protect his hands and feet by his eyes.
Sanskrit: चक्षुःश्रोत्रे च मनसा मनोवाचं च कर्मणा। अप्रमादाद् भयं जह्याद् दम्भं प्राज्ञोपसेवनात्॥
English: One should protect his eyes and ears by the help of his mind, and his mind and speech by his acts, One should avoid fear by carefulness, and pride by attending the wise.
Sanskrit: एवमेतान् योगदोषान् जयेन्नित्यमतन्द्रितः। अग्नीश्च ब्राह्मणांश्चार्चेद् देवताः प्रणमेत च॥
English: Controlling procrastination, one should by these means subdue these obstacles of Yoga. One should pay his adorations to fire and the Brahmanas and should bow his head to the gods.
Sanskrit: वर्जयेदुशती वाचं हिंसायुक्तां मनोनुदाम्। ब्रह्म तेजोमयं शुक्रं यस्य सर्वमिदं रसः॥
English: One should avoid all kinds of unholy conversation and malicious speech and words which pain other minds. Brahma is the effulgent seed. It is again, the essence of that seed from which proceeds all this.
Sanskrit: एतस्य भूतं भव्यस्य दृष्टं स्थावरजङ्गमम्। ध्यानमध्ययनं दानं सत्यं हीरार्जवं क्षमा॥ शौचमाचारसंशुद्धिरिन्द्रियाणां च निग्रहः। एतैर्विवर्धते तेजः पाप्मानं चापकर्षति॥
English: Brahma became the eye, in the form of this mobile and immobile universe, of all elements that were born. Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity of body, purity of conduct, and subjugation of the senses, these increase one's energy which dissipates his sins.