pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: इति तन्मयमेवैतत् सर्वं स्थावरजङ्गमम्। प्रलीयते चोद्भवति तस्मान्निर्दिष्यते तथा॥
English: This universe of mobile and iinmobile objects consists of that Intelligence. It is from that Intelligence that everything originales and it is into it that everything originates and it is into it that everything subsides. The scriptures point out, therefore, that everything is a manifestation of Intelligence.
Sanskrit: येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते। जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया॥
English: That by which one sees, that is eye hears is the car. That by which one smells is called the organ of smell, and that by which one distinguishes the tastes is called the tongue.
Sanskrit: त्वचा स्पर्शयते स्पर्श बुद्धिर्विक्रियतेऽसकृत्। येन प्रार्थयते किञ्चित् तदा भवति तन्मनः॥
English: One acquires perception of touch by the skin that covers the body. That which is called the Intelligence undergoes changes. When the Intelligence desires anything it is called Mind.
Sanskrit: अधिष्ठानानि वुद्धेर्हि पृथगानि पञ्चधा। इन्द्रियाणीति यान्याहुस्तान्यदृश्योऽधितिष्ठति॥
English: The foundations of the Intelligence are five in number, cach serving a different purpose. They are called the sense. The invisible principle. viz., Intelligence, Depends on them.
Sanskrit: पुरुष तिष्ठती बुद्धिस्त्रिषु भावेषु वर्तते। कदाचिल्लभते प्रीतिं कदाचिदनुशोचति॥
English: The Intelligence that exists in a living creature embraces the three qualities. Sometimes it obtains happiness and sometimes misery.
Sanskrit: न सुखेन न दुःखेन कदाचिदपि वर्तते। एवं नराणां मनसि त्रिषु भावेष्ववस्थिता॥
English: Sometimes it becomes shorn of both joy and misery. Thus Intelligence exists on the minds of all men.
Sanskrit: सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते। सरितां सागरो भर्ता महावेलामिवोर्मिमान्॥
English: Sometimes the Intelligence which is made up of the three qualities, transcends them (by Yoga), like the Ocean with his surges, transgressing his high continents.
Sanskrit: अतिभावगता बुद्धिर्भावे मनसि वर्तते। प्रवर्तमानं तु रजस्तद्भावमनुवर्तते॥
English: That Intelligence which transcends the three qualities exists in the mind in a purc state, of (unmodified) existence alone. The quality of Darkness, however, that leads to action, soon pursues it.
Sanskrit: इन्द्रियाणि हि सर्वाणि प्रवर्तयति सा तदा। ततः सत्त्वं तमोभावः प्रीतियोगात् प्रवर्तते॥ प्रीतिः सत्त्वं रजः शोकस्तमो मोहस्तु ते त्रयः।
English: At that time the Intelligence sets and the senses to action. The properties of the three are these : happiness dwell in Goodness; sorrow in Darkness; delusion in Ignorance.
Sanskrit: ये ये च भावा लोकेऽस्मिन् सर्वेष्वेतेषु वै त्रिषु॥ इति बुद्धिगतिः सर्वा व्याख्याता तव भारत।
English: All the states of the mind are included in the three qualities. I have now, O Bharata, described to you the course of the understanding.
Sanskrit: इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता॥ सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा।
English: An intelligent man should control all his senses. The three qualities of Goodness, Darkness and Ignorance are always attached to living creatures.
Sanskrit: त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते॥ सात्त्विकी राजसी चैव तामसी चेति भारत।
English: Three kinds of intelligence also are seen in every creature, viz., that which depends upon Goodness, that upon darkness, and that upon Ignorance, O Bharata.
Sanskrit: सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः। तमोगुणेन संयुक्तौ भवतोऽव्यावहारिकौ॥
English: The quality of goodness brings happiness; the quality of Darkness produces sorrow; and if these two combine with the quality of Ignorance then neither happiness nor sorrow is produced.
Sanskrit: तत्र यत् प्रीतिसंयुक्ते काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्याचक्षीत तत् तथा॥
English: Every state of happiness that appears in the body or the mind is due to the quality of Goodness.
Sanskrit: अथ यद् दुःखसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येव तन्न संरभ्य चिन्तयेत्॥
English: A disagreeable state of sorrow to oneself, is due to nothing but the quality of Darkness. One should never think of it in fear.
Sanskrit: अथ यन्मोहसंयुक्तमव्यक्तविषयं भवेत्। अप्रतय॑मविज्ञेयं तमस्तदुपधारयेत्॥
English: That state, which is full of delusion and error, and for which one knows not what to do, which is unascertainable and unknown, should be regarded as belonging to the quality of Ignorance.
Sanskrit: प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। कथंचिदभिवर्तन्त इत्येते सात्त्विका गुणाः॥
English: Joy, satisfaction, delight, happiness, tranquillity of heart, these are the properties of the state of Goodness. Man sometimes acquires a portion of them.
Sanskrit: अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः॥
English: Discontent, heart-burning, grief, cupidity, vindictiveness, are all marks of darkness. They are seen with or without sufficient causes for producing them.
Sanskrit: अवमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता। कथंचिदभिवर्तन्ते विविधास्तामसा गुणाः॥
English: Disgrace, delusion, error, slcep and stupefaction, that befall one through excess of ill-luck, are various properties of the state of Jgnorance.
Sanskrit: दूरगं बहुधागामि प्रार्थनासंशयात्मकम्। मनः सुनियतं यस्य स सुखी प्रेत्य चेह च॥
English: That person whose mind is far-reaching, capable of going on all directions, not confident about acquiring the objects it desires, and well-controlled, is happy both here and hereafter.
Sanskrit: सत्त्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः। सृजते तु गुणानेक एको न सृजते गुणान्॥
English: Mark the differences between those two subtile things, viz., Intelligence and the Soul. One of these viz., Intelligence (displays of qualities. The other viz., the Soul) does nothing of the kind.
Sanskrit: मशकोदुम्बरौ वापि सम्प्रयुक्तौ यथा सदा। अन्योन्यमेतौ स्यातां च सम्प्रयोगस्तथा तयोः॥
English: A gnat and a fig may be seen to be united with each other. Though united, each, however, is separate from the other.
Sanskrit: पृथग्भूतौ प्रकृत्या तौ सम्प्रयुक्तौ च सर्वदा। यथा मत्स्यो जलं चैव सम्प्रयुक्तौ तथैव तौ॥
English: Likewise, Intelligence and Soul, though different from each other, by their by their respective natures, yet they may always be seen to exist in a state of union. A fish and water exist together. But cach, however, the case with Intelligence and Soul.
Sanskrit: न गुणा विदुरात्मानं स गुणान् वेत्ति सर्वशः। परिद्रष्टा गुणानां तु संसृष्टान्मन्यते तथा॥
English: The qualities do not know the Soul, but the Soul knows them all. The Soul is the spectator of the qualities and consider them all as emanating from itself.
Sanskrit: इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः। निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत्॥
English: Acting through the senses, the mind, and the understanding which is the seventh, all of which are inactive and have no self-consciousness, the Soul discovers the objects like a lamp showing all objects around it by shedding its rays through an opening in the covering.
Sanskrit: सृजते हि गुणान् सत्त्वं क्षेत्रज्ञः परिपश्यति। सम्प्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोधुवः॥
English: The understanding or Intelligence creates all the qualities. The Soul only sees them. Such is certainly the connection between the Intelligence and the Soul.
Sanskrit: आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन। सत्त्वं मन: संसृजते न गुणान् वै कदाचन॥
English: There is no resort of cither Intelligence or Soul. The understanding creates the mind, but never the qualities.
Sanskrit: रश्मीस्तेषां स मनसा यदा सम्यनियच्छति। तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव॥
English: When the Soul, by means of the mind, sufficiently controls the rays that proved from the senses, it is then that it becomes visible (10 the Understanding) like a lamp burning within a cover.
Sanskrit: त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः। सर्वभूतात्मभूस्तस्मात् स गच्छेदुत्तमां गतिम्॥
English: That person who renounces all ordinary acts, practises penances, devotes himself to Study the Soul, taking a delight in it, and regards himself as the Soul of all creatures, acquires a supreme end.
Sanskrit: यथा वारिचर: पक्षी सलिलेन न लिप्यते। एवमेव कृतप्रज्ञो भूतेषु परिवर्तते॥
English: As an aquatic bird while moving over the waters, is never welted, so does a wise person move among creatures.
Sanskrit: एवं स्वभावमेवैतत् स्वबुद्ध्या विहरेन्नरः। अशोचन्नप्रहृष्यंश्च समो विगतमत्सरः॥
English: One should act in the world, by the help of his intelligence, in this way, without grief, without joy, without distinction of personality, for all, and shorn of malice and envy,
Sanskrit: स्वभावयुक्त्या युक्तस्तु स नित्यं सृजते गुणान्। उर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद् गुणाः।४९।।
English: One living in this way creates the qualities (i.e. transcends them), like a spider creating threads. The qualities should indeed, be considered as the threads of the spider.
Sanskrit: प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते। प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति॥ एवमेकेऽध्यवस्यन्ति निवृत्तिरिति चापरे। उभयं सम्प्रधायैतद् व्यवस्येत यथामति॥
English: Some say that the qualities of such men are not lost. Some say that they are all lost. Those who say that they are not lost rely upon the Shrutis, which do not contain any declaration to the contrary. They, however, who say, that the qualities are all lost rely on the Smritis. One should taking into consideration both these opinions, judge as to which of them is right.
Sanskrit: इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम्। विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः॥
English: One should thus solve the knotty question which is capable of shaking the understanding by doubt, and thereby acquire happiness. When that doubt will be removed, one will no longer : have to grieve.
Sanskrit: मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णा नदी नराः। अवगाह्य सुविद्वांसो विद्धि ज्ञानमिदं तथा॥
English: Men of impure hearts may by knowledge acquire success like persons plunging in a full river purifying themselves of all dirts.
Sanskrit: एनं ये विदुराध्यात्म केवलं ज्ञानमुत्तमम्॥
English: By knowing the origin and the end of all creatures, a person which is such, and by thinking upon the subject, a person by and by obtains infinite reality.
Sanskrit: एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्। अवेक्ष्य च शनैर्बुद्ध्या लभते शमनं ततः॥
English: He who has understood the three-fold objects and reflecting upon it, casts it away, succeeds by Yoga to see the Truth and secure perfect happiness.
Sanskrit: त्रिवर्गो यस्य विदितः प्रेक्ष्य यश्च विमुञ्चति। अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः॥
English: The Soul cannot be seen unless the senses, which are set on various objects and are difficult of being controlled, be all duly restrained.
Sanskrit: न चात्मा शक्यते द्रष्टुमिन्द्रियैश्च विभागशः। तत्र तत्र विसृष्टैश्च दुर्वायैश्चाकृतात्मभिः॥
English: He who knows this, is really wise. What other mark is there of a wise man? Acquiring this knowledge, intelligent men considered themselves to be crowned with success.
Sanskrit: एतद् बुद्ध्वा भवेद् बुद्धः किमन्यद् बुद्धलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः॥
English: That which strikes the Ignorant with fear can never create fear in persons of Knowledge. There is no higher and for anybody than Liberation. The sages say that on account of the excess or otherwise of good qualities, differences are seen regarding the degree of Liberation.
Sanskrit: न भवति विदुषां ततो भयं यदविदुषां सुमहद्भयं भवेत्। न हि गतिरधिकास्ति कस्यचित् सति हि गुणे प्रवदन्त्यतुल्यताम्॥
English: A person succeeds, by acting without expecting fruits, (by those acts) in destroying his pristine sinful acts. To a wise man, the acts of a former life and those of this life also, do not yield any disagreeable result. But how can acts, if he continues to be engaged in them, bring about what is agreeable (viz., Liberation.)
Sanskrit: यः करोत्यनभिसंधिपूर्वकं तच्च निर्गुदति यत्पुराकृतम्। नाप्रियं तदुभयं कुतः प्रियं तस्य तज्जनयतीह सर्वतः॥
English: People blame a person who is possessed of lust, envy, and other evil passions). Those vices draw the person down in his next life into various sorts of inferior births.
Sanskrit: स्तस्य तज्जनयतीह सर्वतः॥ लोक आतुरजनान्निरावशं स्तत्तदेव बहु पश्य शोचतः। तत्र पश्य कुशलानशोचतो ये विदुस्तदुभयं पदं सताम्॥
English: Mark attentively the vicious in this world who grieve exceedingly for the loss of their possessions. See also those who are gifted with judgement and who never grieve when placed in similar circumstances! Those who are conversant with both, deserve to be called truly wise..
Sanskrit: भीष्म उवाच हन्त वक्ष्यामि ते पार्थ ध्यानयोगं चतुर्विधम्। यं ज्ञात्वा शाश्वती सिद्धिं गच्छन्तीह महर्षयः॥ यथा स्वनुष्ठितं ध्यानं तथा कुर्वन्ति योगिनः। महर्षयो ज्ञानतृप्ता निर्वाणगतमानसाः॥
English: Bhishma said 'I shall not, O son of Pritha, describe to you for four kinds of Yoga meditation. Obtaining a knowledge of the same, the great Rishis, attain to eternal success even in this world. Pleased with knowledge, with hearts engaged in Liberation, and conversant with Yoga, great Rishis, act in such a way that their Yoga meditation may get on properly.
Sanskrit: नावर्तन्ते पुनः पार्थ मुक्ताः संसारदोषतः। जन्मदोषपरिक्षीणा: स्वभावे पर्यवस्थिताः॥
English: O son of Pritha, being freed from the faults of the world, these are not born again. Freed from liability to re-birth, they live in their state of original purity.
Sanskrit: निर्द्वन्द्वा नित्यसत्त्वस्था विमुक्ता नियमस्थिताः। असङ्गान्यविवादीनि मनःशान्तिकराणि च॥
English: Freed from the influence of all pairs of opposite (such as heat and cold, joy and sorrow, etc.), ever existing in their own (pure) state, freed (from attachments), never accepting anything (in gift), they live in places separated from their wives and children, without others with whom disputes may arise, and favourable to perfect tranquillity of hearts.
Sanskrit: तत्र ध्यानेन संश्लिष्टमेकाग्रं धारयेन्मनः। पिण्डीकृत्येन्द्रियग्राममासीन: काष्ठवन्मुनिः॥
English: There restraining speech, such a person sits like a piece of wood, killing all the senses, and with mind immersed in the Supreme Self by the help of meditation.
Sanskrit: शब्दं न विन्देच्छ्रोत्रेण स्पर्श त्वचा न वेदयेत्। रूपं न चक्षुषा विद्याज्जिह्वया न रसांस्तथा॥
English: He has no perception of sound through the car; no perception of touch through the skin no perception of from through the eye; no perception of taste through the tongue.
Sanskrit: प्रेयाण्यपि च सर्वाणि जह्याद् ध्यानेन योगवित्। पञ्चवर्गप्रमाथीनि नेच्छेच्चैतानि वीर्यवान्॥
English: He has no perception also of scents through the organ of smell. He would, immersed in Yoga and meditation, renounce all things.
Sanskrit: ततो मनसि संगृह्य पञ्चवर्ग विचक्षणः। समादध्यान्मनो भ्रान्तमिन्द्रियैः सह पञ्चभिः॥
English: Possessed of great energy of mind, he has no desire for anything that works up the five senses. The wise man, then should, withdrawing his five senses into the mind, fix the unstable mind with the five senses (into the Intellect).
Sanskrit: विसंचारि निरालम्बं पञ्चद्वारं चलाचलम्। पूर्वं ध्यानपथे धीरः समादध्यान्मोऽन्तरा॥
English: The Yogin should possessed of patience, fix his mind which always wanders, so that his five gates may be made firm regarding things that are themselves unstable. He should, in this sky of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge.
Sanskrit: इन्द्रियाणि मनश्चैव यदा पिण्डीकरोत्ययम्। एष ध्यानपथः पूर्वो मया समनुवर्णितः॥
English: I have spoken of the path of meditation as the first, since the Yogin has first to destroy his senses and the mind.
Sanskrit: तस्य तत् पूर्वसंरुद्धमात्मनः षष्ठमान्तरम्। स्फुरिष्यति समुद्घान्ता विद्युदम्बुधरे यथा॥
English: The mind, which constitutes the sixth, when thus controlled, tries of flash out like the capricious and fickle lightning playing among the clouds.
Sanskrit: जलविन्दुर्यथा लोल: पर्णस्थः सर्वतश्चलः। एवमेवास्य चित्तं च भवति ध्यानवर्त्मनि॥
English: As a drop of water on a leaf in unstable and moves about on all sides, so becomes the Yogin's mind when first fix on the path of meditation.
Sanskrit: समाहितं क्षणं किञ्चिद् ध्यानवर्त्मनि तिष्ठति। पुनर्वायुपथं भ्रान्तं मनो भवति वायुवत्॥
English: When fixed, for some time the inind stays in that path. When, however, it goes astray again into the path of the wind, it becomes as fleet as the wind.
Sanskrit: अनिर्वेदो गतक्लेशो गततन्द्रिरमत्सरी। समादध्यात् पुनश्चेतो ध्यानेन ध्यानयोगवित्॥
English: The person who has mastered the science of Yoga,-without losing his heart by this, never regarding the loss of the toil undergone, shaking off idleness and malice,-should, again, direct his mind to meditation.
Sanskrit: विचारश्च विवेकश्च वितर्कश्चपजायते। मुनेः समादधानस्य प्रथमं ध्यानमादितः॥
English: When one observing the vow of silence, begins to set his mind of Yoga, then discrimination, knowledge, and power to avoid cvil follow him in the trail.
Sanskrit: मनसा क्लिश्यमानस्तु समाधानं च कारयेत्। न निर्वेदं मुनिर्गच्छेत् कुर्यादेवात्मनो हितम्॥
English: He should, though disturbed by the fickleness of his mind, fix it in meditation. The Yogin should never despair, but seek own his well-being.
Sanskrit: पांसुभस्मकरीषाणां यथा वै राशयश्चिताः। सहसा वारिणा सिक्ता न यान्ति परिभावनम्॥ किञ्चित् स्निग्धं यथा च स्याच्छुष्कचूर्णमभावितम्। क्रमशस्तु शनैर्गच्छेत् सर्वं तत्परिभावनम्॥ एवमेवेन्द्रियग्रामं शनैः सम्परिभावयेत्। संहरेत् क्रमशश्चैव स सम्यक् प्रशमिष्यति॥
English: As when drenched with water, a mass of dust or ashes or of a burnt cow-dung, does not seem to be soaked, as it remains dry if drenched partially, and requires continued drenching before it becomes thoroughly soaked, so should the Yogin gradually control all his senses. He should gradually withdraw them (from all objects). The man who acts thus succeeds in controlling them.
Sanskrit: स्वयमेव मनश्चैवं पञ्चवर्गं च भारत। पूर्वं ध्यानपथे स्थाप्य नित्ययोगेन शाम्यति॥
English: One succeeds, O Bharata, by directing one's mind and to the path of senses meditation, in controlling them perfectly by steadfast Yoga.
Sanskrit: न तत्पुरुषकारेण न च दैवेन केनचित्। सुखमेष्यति तत् तस्य यदेवं संयतात्मनः॥
English: The happiness that he fells who has succeeded in controlling his mind and senses is such that its like can never be experienced through exertion or Destiny.
Sanskrit: सुखे तेन संयुक्तो रंस्यते ध्यानकर्मणि। गच्छन्ति योगिनो ह्येवं निर्वाणां तन्निरामयम्॥
English: Enjoying such felicity, be continues to find pleasure in the act of meditation. Yogins attain, in this way, to the highly blessed state of Nirvana.'
Sanskrit: युधिष्ठिर उवाच चातुराश्रम्यमुक्तं ते राजधर्मास्तथैव च। नानाश्रयाश्च बहव इतिहासाः पृथग्विधाः॥
English: Yudhishthira said You have described the four modes of life and their duties. You have also spoken of the duties of kings. You have recounted many histories of various kinds and on various subjects.
Sanskrit: श्रुतास्त्वत्तः कथाश्चैव धर्मयुक्ता महामते। संदेहोऽस्ति तु कश्चिन्मे तद् भवान् वक्तुमर्हति॥
English: I have also heard from you, O you of great intelligence, many discourses about morality. I have, however, one doubt. You should remove it.
Sanskrit: जापकानां फलावाप्तिं श्रोतुमिच्छामि भारत। कं फलं जपतामुक्तं क्व वा तिष्ठन्ति जापकाः॥
English: I wish, O Bharata, to hear of the fruits which silent Reciters of sacred Mantras acquire. what are the fruits that have been shorn for such men? What is that region to which they repair after death?
Sanskrit: जप्यस्य च विधिं कृत्स्नं वक्तुमर्हसि मेऽनघ। जापका इति किञ्चैतत् सांख्ययोगक्रियाविधिः॥
English: You should, also, O sinless one, tell me all the rules that have been laid down regarding such silent recitation? When the word Reciter is uttered, what shall I understand by it? Is such a man to be considered as following the ordinances of Vedanta or Yoga or Work.
Sanskrit: किं यज्ञविधिरेवैष किमेतज्जप्यमुच्यते। एतन्मे सर्वमाचक्ष्व सर्वज्ञो ह्यसि मे मतः॥
English: Or, it such a man to be considered as following the ordinances of (mental) sacrifices? How is the path of the Reciters to be called? You posses universal knowledge. Tell me all this.
Sanskrit: भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। यमस्य यत् पुरावृत्तं कालस्य ब्राह्मणस्य च॥
English: Bhishma said 'Regarding it is cited the old history of Yama, Time and a certain Brahmana.
Sanskrit: सांख्ययोगौ तु यावुक्तौ मुनिभिर्मोक्षदर्शिभिः। संन्यास एव वेदान्ते वर्तते जपनं प्रति॥
English: Sages who knows the means of attaining to Liberation have spoken of two methods, viz., the Vedanta and the Yoga. Amongst these, in the Vedanta System Renunciation has been described as the result of silent recitation. The declarations of the Vedas hold that absent of rites, yields tranquillity, and secures Brahma.
Sanskrit: वेदवादाश्च निर्वृत्ताः शान्ता ब्रह्मण्यवस्थिताः। सांख्ययोगौ तु यावुक्तौ मुनिभिः समदर्शिभिः॥
English: Indeed, the two paths pointed out by sages bent on acquiring what is for their well-being viz., Vedanta and Yoga, are such that they are both concerned and again unconcerned (with silent recitations).
Sanskrit: मार्गी तावप्युभावेतौ संश्रितौ न च संश्रितौ। यथा संश्रूयते राजन् कारणं चात्र वक्ष्यते॥ मन:समाधिरत्रापि तथेन्द्रियजयः स्मृतः। सत्यमग्निपरीचारो विविक्तानां च सेवनम्॥ ध्यानं तपो दमः क्षान्तिरनसूया मिताशनम्। विषयप्रतिसंहारो मितजल्पस्तथा शमः॥
English: I shall not explain the inanner in which silent recitation is connected (with cach of the two paths) and the cause. In both, as in the case of silent recitation, it is necessary to subdue the senses and fix the mind (after withdrawal from external objects; as also to have truth, keeping up of the (sacred) fire, residence in solitude, meditation, penance, self control, forgiveness, benevolence, self-restriction of food, withdrawal from worldly attachments, the absence of garrulousness, and tranquillity. These from a Sacrifice in acts. Listen now to the course which consists of abstention (froin acts).
Sanskrit: एष प्रवर्तको यज्ञो निवर्तकमथो शृणु। यथा निवर्तते कर्म जपतो ब्रह्मचारिणः॥
English: I will presently describe the manner in which the acts of the reciter observing the vow of Brahmacharya may cease. Such a person should behave in every way according to what has been (already) said by me.
Sanskrit: एतत् सर्वमशेषेण यथोक्तं परिवर्तयेत्। निवृत्तं मार्गमासाद्य व्यक्ताव्यक्तमनाश्रयम्॥
English: Follow the path of abstention, he should try to do away with his dependence on both the External and the Internal.
Sanskrit: कुशोच्चयनिषण्णः सन् कुशहस्तः कुशैः शिखी। कुशैः परिवृतस्तस्मिन् मध्ये छन्नः कुशैस्तथा॥
English: Sitting on Kusha grass, with Kusha in hand, and binding his hairs with Kusha, he should surround himself with Kusha and have Kusha for robes.
Sanskrit: विषयेभ्यो नमस्कुर्याद् विषयान्न च भावयेत्। साम्यमुत्पाद्य मनसा मनस्येव मनो दधत्॥
English: He should, bowing to all earthly matters, take leave of them and never think of them. He should, acquiring equanimity of, mind, fix his mind on the mind itself.
Sanskrit: तद् धिया ध्यायति ब्रह्म जपन् वै संहिताम् हिताम्। संन्यस्यत्यथवा तां वै समाधौ पर्यवस्थितः।१६॥
English: He should, reciting the highly beneficial verse (viz., the Gayatri), meditate with the help of his intellect on Brahma alone. Afterwards he should even leave off that, being then absolutely immersed in contemplation.
Sanskrit: ध्यानमुत्पादयत्यत्र संहिताबलसंश्रयात्। शुद्धात्मा तपसा दान्तो निवृत्तद्वेषकामवान्॥
English: His dependence on the Gayatri which he recites, will give him this concentered contemplation. He attains by penances to purity of soul, and self-control, and cessation of hatred and desire.
Sanskrit: अरागमोहो निर्द्वन्द्वो न शोचति न सज्जते। न कर्ता कारणानां च न कार्याणामिति स्थितिः॥
English: Freed from attachment and delusion, being above the influence of all pairs of opposites, he ever grieves and never suffers himself to be attracted towards worldly objects. He does not consider himself as the actor nor as the enjoyer of sufferer of the fruits of his acts.
Sanskrit: न चाहङ्कारयोगेन मनः प्रस्थापयेत् क्व चित्। न चार्थग्रहणे युक्तो नावमानी न चाक्रियः॥
English: He never, out of selfishness, fixes his mind on anything. Without being engaged in the acquisition of wealth, he abstains also from disregarding or insulting others, but not from work.
Sanskrit: ध्यानक्रियापरो युक्तो ध्यानवान् ध्याननिश्चयः। ध्याने समाधिमुत्पाद्य तदपि त्यजति क्रमात्॥
English: The work in which he is engaged is that of meditation; he is devoted to meditation, and seeks meditation. By meditation he acquires concentered contemplation, and then gradually leaves off meditation itself.