The Chariot of Yoga and the Mark of the Sankhya

Verse 1 (12.242.1)

अथ चेद्रोचयेदेतदुह्यते मनसा तथा । उन्मज्जंश्च निमज्जंश्च ज्ञानवान्प्लववान्भवेत् ॥

atha cedrocayedetaduhyate manasā tathā | unmajjaṃśca nimajjaṃśca jñānavānplavavānbhavet

Now if this pleases him, and he is thus carried along by his mind, then, rising and sinking in the flood, let him become one who has knowledge and has a raft.

Verse 2 (12.242.2)

प्रज्ञया निर्मितैर्धीरास्तारयन्त्यबुधान्प्लवैः । नाबुधास्तारयन्त्यन्यानात्मानं वा कथंचन ॥

prajñayā nirmitairdhīrāstārayantyabudhānplavaiḥ | nābudhāstārayantyanyānātmānaṃ vā kathaṃcana

The steadfast carry the unwise across on rafts fashioned by wisdom. The unwise carry no one else across, nor themselves, in any way.

Verse 3 (12.242.3)

छिन्नदोषो मुनिर्योगयुक्तो युञ्जीत द्वादश । दशकर्मसुखानर्थानुपायापायनिष्क्रियः ॥

chinnadoṣo muniryogayukto yuñjīta dvādaśa | daśakarmasukhānarthānupāyāpāyaniṣkriyaḥ

The sage whose faults are cut away, and who is intent on yoga, should practise the twelve, and cease from action toward the ten kinds of deeds, pleasures and aims, and toward the means and their failure.

Verse 4 (12.242.4)

चक्षुराचारसंग्राहैर्मनसा दर्शनेन च । यच्छेद्वाङ्मनसी बुद्ध्या य इच्छेज्ज्ञानमुत्तमम् ॥

cakṣurācārasaṃgrāhairmanasā darśanena ca | yacchedvāṅmanasī buddhyā ya icchejjñānamuttamam

He who wishes for the highest knowledge should, by gathering in and governing the eye and his conduct, and by the mind and by insight, restrain speech and mind with the intellect.

Note on the text: Corrected यच्छेद्वाङ्भनसी → यच्छेद्वाङ्मनसी (misprint in Wikisource; भ printed for म; CE vāṅmanasī).

Verse 5 (12.242.5)

ज्ञानेन यच्छेदात्मानं य इच्छेच्छान्तिमात्मनः । एतेषां चेदनुद्रष्टा पुरुषोऽपि सुदारुणः ॥

jñānena yacchedātmānaṃ ya icchecchāntimātmanaḥ | eteṣāṃ cedanudraṣṭā puruṣo'pi sudāruṇaḥ

He who wishes for peace for himself should restrain the self by knowledge. If a man, even a very fierce one, follows these practices,

Note on the text: Line 1 = CE 12.228.4e; line 2 = CE 12.228.5a. Wikisource's couplets run half a verse behind the CE's from here to v8.

Verse 6 (12.242.6)

यदि वा सर्ववेदज्ञो यदि वाऽप्यनृचो द्विजः । यदि वा धार्मिको यज्वा यदि वा पापकृत्तमः ॥

yadi vā sarvavedajño yadi vā'pyanṛco dvijaḥ | yadi vā dhārmiko yajvā yadi vā pāpakṛttamaḥ

whether he knows all the Vedas or has not mastered the Rik verses, whether a brahmin, whether righteous and a sacrificer, or the worst of evildoers,

Note on the text: Lines = CE 12.228.5c and 6a (line 1 reads द्विजः for the CE's 'japaḥ).

Verse 7 (12.242.7)

यदि वा पुरुषव्याघ्रो यदि वैक्लव्यधारणः । तरत्येवं महादुर्गं जरामरणसागरम् ॥

yadi vā puruṣavyāghro yadi vaiklavyadhāraṇaḥ | taratyevaṃ mahādurgaṃ jarāmaraṇasāgaram

whether a tiger among men or one given to weakness, he crosses in this way the great fortress, the ocean of old age and death.

Note on the text: Lines = CE 12.228.6c and 7a.

Verse 8 (12.242.8)

एवं ह्येतेन योगेन युञ्जानो ह्येवमन्ततः । अपि जिज्ञासमानोऽपि शब्दब्रह्माऽतिवर्तते ॥

evaṃ hyetena yogena yuñjāno hyevamantataḥ | api jijñāsamāno'pi śabdabrahmā'tivartate

For thus, by this yoga, one who yokes himself so at last, even if he is only seeking to know, passes beyond the Word-Brahman.

Note on the text: Lines = CE 12.228.7c and 7e.

Verse 9 (12.242.9)

धर्मोपस्थो ह्रीवरूथ उपायापायकूवरः । अपानाक्षः प्राणयुगः प्रज्ञायुर्जीवबन्धनः ॥

dharmopastho hrīvarūtha upāyāpāyakūvaraḥ | apānākṣaḥ prāṇayugaḥ prajñāyurjīvabandhanaḥ

Its seat is dharma, its screen is modesty, its pole is the means and their failure; its axle is the out-breath, its yoke the in-breath, wisdom its span of life, the living soul its binding;

Note on the text: Corrected जीववन्धनः → जीवबन्धनः (misprint in Wikisource; व printed for ब; CE jīvabandhanaḥ).

Verse 10 (12.242.10)

चेतनाबन्धुरश्चारुश्चाचारग्रहनेमिमान् । दर्शनस्पर्शनवहो घ्राणश्रवणवाहनः ॥

cetanābandhuraścāruścācāragrahanemimān | darśanasparśanavaho ghrāṇaśravaṇavāhanaḥ

consciousness is its beautiful rail, good conduct the grip and rim of its wheels; sight and touch are its carriers, smell and hearing its draught animals;

Verse 11 (12.242.11)

प्रज्ञानाभिः सर्वतन्त्रप्रतोदो ज्ञानसारथिः । क्षेत्रज्ञाधिष्ठितो धीरः श्रद्धादमपुरः सरः ॥

prajñānābhiḥ sarvatantrapratodo jñānasārathiḥ | kṣetrajñādhiṣṭhito dhīraḥ śraddhādamapuraḥ saraḥ

discernment is its hub, all the disciplines are its goad, knowledge its charioteer; the Knower of the field presides over it, steadfast, with faith and self-control going before;

Verse 12 (12.242.12)

त्यागरश्म्यनुगः क्षेम्यः शौचगो ध्यानगोचरः । जीवयुक्तो रथो दिव्यो ब्रह्मलोके विराजते ॥

tyāgaraśmyanugaḥ kṣemyaḥ śaucago dhyānagocaraḥ | jīvayukto ratho divyo brahmaloke virājate

it follows the reins of renunciation, is safe, travels by purity and ranges in meditation. This divine chariot, yoked to the living soul, shines in the world of Brahma.

Note on the text: Corrected ध्यानगोतरः → ध्यानगोचरः (misprint in Wikisource; च printed as त; CE dhyānagocaraḥ). Corrected धिराजते → विराजते (misprint in Wikisource; व printed as ध; CE virājate).

Verse 13 (12.242.13)

अथ संत्वरमाणस्य रथमेवं युयुक्षतः । अक्षरं गन्तुमनसो विधिं वक्ष्यामि शीघ्रगम् ॥

atha saṃtvaramāṇasya rathamevaṃ yuyukṣataḥ | akṣaraṃ gantumanaso vidhiṃ vakṣyāmi śīghragam

Now to one who is in haste, who wishes to yoke this chariot so, and whose mind is set on going to the imperishable, I shall tell the method that goes swiftly.

Verse 14 (12.242.14)

सप्त यो धारणाः कृत्स्ना वाग्यतः प्रतिपद्यते । पृष्ठतः पार्श्वतश्चान्यास्तावत्यस्ताः प्रधारणाः ॥

sapta yo dhāraṇāḥ kṛtsnā vāgyataḥ pratipadyate | pṛṣṭhataḥ pārśvataścānyāstāvatyastāḥ pradhāraṇāḥ

The man who, keeping his speech restrained, masters all seven concentrations entire, together with the others, behind them and at their sides, as many as there are, these are the further concentrations.

Verse 15 (12.242.15)

क्रमशः पार्थिवं यच्च वायव्यं खं तथा पयः । ज्योतिषो यत्तदैश्वर्यमहंकारस्य बुद्धितः । अव्यक्तस्य तथैश्वर्यं क्रमशः प्रतिपद्यते ॥

kramaśaḥ pārthivaṃ yacca vāyavyaṃ khaṃ tathā payaḥ | jyotiṣo yattadaiśvaryamahaṃkārasya buddhitaḥ | avyaktasya tathaiśvaryaṃ kramaśaḥ pratipadyate

In due order he attains the lordship over the earthly, the airy, space, and water; the lordship of fire, of egoity and of the intellect; and likewise the lordship over the Unmanifest.

Note on the text: Lines = CE 12.228.14a, 14c and 15a.

Verse 16 (12.242.16)

विक्रमाश्चापि यस्यैते तथा युङ्क्ते स योगतः । तथाऽस्य योगयुक्तस्य सिद्धिमात्मनि पश्यतः ॥

vikramāścāpi yasyaite tathā yuṅkte sa yogataḥ | tathā'sya yogayuktasya siddhimātmani paśyataḥ

And the powers that belong to these, he yokes himself so by yoga. And for him, joined in yoga and seeing accomplishment within himself,

Note on the text: Lines = CE 12.228.15c and 16a.

Verse 17 (12.242.17)

निर्मुच्यमानः सूक्ष्मत्वाद्रूपाणीमानि पश्यतः । शैशिरस्तु यथा धूमः सूक्ष्मः संश्रयते नभः ॥

nirmucyamānaḥ sūkṣmatvādrūpāṇīmāni paśyataḥ | śaiśirastu yathā dhūmaḥ sūkṣmaḥ saṃśrayate nabhaḥ

as he is released through his subtlety, these forms appear to him. As the subtle winter mist rests in the sky,

Note on the text: Lines = CE 12.228.16c (the CE reads nirmathyamānaḥ ... darśayet) and 17a.

Verse 18 (12.242.18)

तथा देहाद्विमुक्तस्य पूर्वरूपं भवत्युत । अथ धूमस्य विरमेद्द्वितीयं रूपदर्शनम् ॥

tathā dehādvimuktasya pūrvarūpaṃ bhavatyuta | atha dhūmasya virameddvitīyaṃ rūpadarśanam

so for one released from the body the first form arises. When the smoke ceases, the second vision of form comes:

Note on the text: Lines = CE 12.228.17c and 18a.

Verse 19 (12.242.19)

जलरूपमिवाकाशे तत्रैवात्मनि पश्यति । अपां व्यतिक्रमे चास्य वह्निरूपं प्रकाशते ॥

jalarūpamivākāśe tatraivātmani paśyati | apāṃ vyatikrame cāsya vahnirūpaṃ prakāśate

he sees in himself, in the sky, a form like water. When the waters have passed, the form of fire shines out for him.

Note on the text: Lines = CE 12.228.18c and 19a.

Verse 20 (12.242.20)

तस्मिन्नुपरते चास्य वायव्यं सूक्ष्ममव्ययम् । रूपं प्रकाशते तस्य पीतवस्त्रवदव्ययम् ॥

tasminnuparate cāsya vāyavyaṃ sūkṣmamavyayam | rūpaṃ prakāśate tasya pītavastravadavyayam

When that ceases, the subtle, imperishable form of air shines out for him; the form shines, imperishable, like a yellow cloth.

Note on the text: Lines combine CE 12.228.19c (tasminn uparate cāsya pītavastravad iṣyate) with the CE star lines 12.228.19c*0676_01-02 (… vāyavyaṃ sūkṣmam apy atha / rūpaṃ prakāśate tatra).

Verse 21 (12.242.21)

तस्मिन्नुपरते रूपमाकाशस्य प्रकाशते । तस्मिन्नुपरते चास्य बुद्धिरूपं प्रकाशते । ऊर्णारूपसवर्णस्य तस्य रूपं प्रकाशते ॥

tasminnuparate rūpamākāśasya prakāśate | tasminnuparate cāsya buddhirūpaṃ prakāśate | ūrṇārūpasavarṇasya tasya rūpaṃ prakāśate

When that ceases, the form of space shines out. When that ceases, the form of the intellect shines out for him. And for him, whose colour is like the form of wool, the form shines forth.

Note on the text: Corrected रुपमाकाशस्य → रूपमाकाशस्य (misprint in Wikisource; short उ printed for ऊ; CE rūpam). Line 1 = CE star line 12.228.19d*0677_01 (tasminn uparate rūpam ākāśasya prakāśate); line 2 = CE star line 12.228.20b*0678_01 (tasminn uparate cāsya buddhirūpaṃ prakāśate); line 3 = CE 12.228.19e (ūrṇārūpasavarṇaṃ ca tasya rūpaṃ prakāśate). Wikisource orders them differently.

Verse 22 (12.242.22)

अथ श्वेतां गतिं गत्वा सोऽहङ्कारे प्रकाशते । सुशुक्लं चेतसः सौक्ष्म्यमप्युक्तं ब्राह्मणस्य वै ॥

atha śvetāṃ gatiṃ gatvā so'haṅkāre prakāśate | suśuklaṃ cetasaḥ saukṣmyamapyuktaṃ brāhmaṇasya vai

Then, having gone the white path, he shines in egoity. The pure white subtlety of the mind has also been told, of the brahmin.

Note on the text: Corrected सोहङ्कारे → सोऽहङ्कारे (misprint in Wikisource; missing avagraha; the words are सः + अहङ्कारे). Lines are the vulgate's variants of CE 12.228.20a (atha śvetāṃ gatiṃ gatvā vāyavyaṃ sūkṣmam apy ajaḥ) and 20c (aśuklaṃ cetasaḥ saukṣmyam avyaktaṃ brahmaṇo 'sya vai); CE star line 12.228.20b*0678_01 is used in v21.

Verse 23 (12.242.23)

एतेष्वपि हि जातेषु फलजातानि मे शृणु । जातस्य पार्थिवैश्वर्यैः सृष्टिरिष्टा विधीयते ॥

eteṣvapi hi jāteṣu phalajātāni me śṛṇu | jātasya pārthivaiśvaryaiḥ sṛṣṭiriṣṭā vidhīyate

Hear from me too the fruits that arise once these have come about. For one who has gained lordship over the earthly, creation at will is ordained.

Verse 24 (12.242.24)

प्रजापतिरिवाक्षोभ्यः शरीरात्सृजते प्रजाः । अङ्गुल्यङ्गुष्ठमात्रेण हस्तपादेन वा तथा ॥

prajāpatirivākṣobhyaḥ śarīrātsṛjate prajāḥ | aṅgulyaṅguṣṭhamātreṇa hastapādena vā tathā

Unshaken like Prajapati, he creates beings from his body, even with the measure of a finger or a thumb, or with a hand or a foot.

Verse 25 (12.242.25)

पृथिवीं कम्पयत्येको गुणो वायोरिति श्रुतिः । आकाशभूतश्चाकाशे सवर्णत्वात्प्रकाशते । वर्णतो गृह्यते चाप्सु नापः पिबति चाशया ॥

pṛthivīṃ kampayatyeko guṇo vāyoriti śrutiḥ | ākāśabhūtaścākāśe savarṇatvātprakāśate | varṇato gṛhyate cāpsu nāpaḥ pibati cāśayā

One single quality of air, so the tradition says, shakes the earth. Having become space, he shines in space through sameness of colour. In the waters he is known by his colour, yet he does not drink the waters out of craving.

Note on the text: Lines = CE 12.228.23a, 23c and 24a (line 2 reads प्रकाशते for the CE's praṇaśyati).

Verse 26 (12.242.26)

न चास्य तेजसां रूपं दृश्यते शाम्यते तथा । अहंकारेऽस्य विजिते पञ्चैते स्युर्वशानुगाः ॥

na cāsya tejasāṃ rūpaṃ dṛśyate śāmyate tathā | ahaṃkāre'sya vijite pañcaite syurvaśānugāḥ

The form of his fires is not seen, and it is stilled. When egoity is conquered, these five come under his sway.

Note on the text: Lines = CE 12.228.24c and 25a.

Verse 27 (12.242.27)

षण्णामात्मनि बुद्धौ च जितायां प्रभवत्यथ । निर्दोषा प्रतिभा ह्येनं कृत्स्ना समभिवर्तते ॥

ṣaṇṇāmātmani buddhau ca jitāyāṃ prabhavatyatha | nirdoṣā pratibhā hyenaṃ kṛtsnā samabhivartate

When the six, with the self and the intellect, are conquered, he gains mastery; flawless insight then comes upon him whole.

Note on the text: Lines = CE 12.228.25c and 26a.

Verse 28 (12.242.28)

तथैव व्यक्तमात्मानमव्यक्तं प्रतिपद्यते । यतो निःसरते लोको भवति व्यक्तसंज्ञकः ॥

tathaiva vyaktamātmānamavyaktaṃ pratipadyate | yato niḥsarate loko bhavati vyaktasaṃjñakaḥ

In the same way he, the manifest self, reaches the Unmanifest, from which the world comes forth and receives the name of the manifest.

Note on the text: Lines = CE 12.228.26c and 27a.

Verse 29 (12.242.29)

तत्राव्यक्तमयीं विद्यां शृणु त्वं विस्तरेण मे । तथा व्यक्तमयं चैव संख्यापूर्वं निबोध मे ॥

tatrāvyaktamayīṃ vidyāṃ śṛṇu tvaṃ vistareṇa me | tathā vyaktamayaṃ caiva saṃkhyāpūrvaṃ nibodha me

Hear from me at length the teaching consisting of the Unmanifest, and learn also, first, the enumeration consisting of the manifest.

Note on the text: Lines = CE 12.228.27c and 27e (the CE reads vyākhyāṃ and saṃkhyāṃ for the first line's विद्यां and the second line's wording).

Verse 30 (12.242.30)

पञ्चविंशतितत्त्वानि तुल्यान्युभयतः समम् । योगे साङ्ख्येऽपि च तथा विशेषं तत्र मे शृणु ॥

pañcaviṃśatitattvāni tulyānyubhayataḥ samam | yoge sāṅkhye'pi ca tathā viśeṣaṃ tatra me śṛṇu

The twenty-five principles are the same in both, equally, in Yoga and also in Sankhya; hear from me the difference between them.

Note on the text: Corrected पञ्चविंसति → पञ्चविंशति (misprint in Wikisource; स printed for श; CE pañcaviṃśati).

Verse 31 (12.242.31)

प्रोक्तं तद्व्यक्तमित्येव जायते वर्धते च यत् । जीर्यते म्रियते चैव चतुर्भिर्लक्षणैर्युतम् ॥

proktaṃ tadvyaktamityeva jāyate vardhate ca yat | jīryate mriyate caiva caturbhirlakṣaṇairyutam

That which is born, grows, decays and dies, joined with these four marks, is called the manifest.

Verse 32 (12.242.32)

विपरीतमतो यत्तु तदव्यक्तमुदाहृतम् । द्वावात्मानौ च वेदेषु सिद्धान्तेष्वप्युदाहृतौ ॥

viparītamato yattu tadavyaktamudāhṛtam | dvāvātmānau ca vedeṣu siddhānteṣvapyudāhṛtau

What is the reverse of this is called the unmanifest. Two selves are taught in the Vedas and in the settled doctrines.

Verse 33 (12.242.33)

चतुर्लक्षणजं त्वाद्यं चतुर्वर्गं प्रचक्षते । व्यक्तमव्यक्तजं चैव तथा बुद्धिरथेतरत् । सत्वं क्षेत्रज्ञ इत्येतद्द्वयमव्यक्तदर्शनम् ॥

caturlakṣaṇajaṃ tvādyaṃ caturvargaṃ pracakṣate | vyaktamavyaktajaṃ caiva tathā buddhirathetarat | satvaṃ kṣetrajña ityetaddvayamavyaktadarśanam

The first, born of the four marks, they call the fourfold group: the manifest, what is born of the unmanifest, the intellect and the other. Sattva and the Knower of the field: this pair is the showing of the unmanifest.

Verse 34 (12.242.34)

द्वावात्मानौ च वेदेषु विषयेष्वनुरज्यतः । विषयात्प्रतिसंहारः साङ्ख्यानां विद्धि लक्षणम् ॥

dvāvātmānau ca vedeṣu viṣayeṣvanurajyataḥ | viṣayātpratisaṃhāraḥ sāṅkhyānāṃ viddhi lakṣaṇam

The two selves, as the Vedas teach, are attached to objects. Withdrawal from objects: know this to be the mark of the Sankhyas.

Verse 35 (12.242.35)

निर्ममश्चानहंकारो निर्द्वन्द्वश्छिन्नसंशयः । नैव क्रुध्यति न द्वेष्टि नानृता भाषते गिरः ॥

nirmamaścānahaṃkāro nirdvandvaśchinnasaṃśayaḥ | naiva krudhyati na dveṣṭi nānṛtā bhāṣate giraḥ

Free of "mine", free of egoism, free of the pairs of opposites, with his doubts cut away, he neither grows angry nor hates, nor does he speak untrue words.

Verse 36 (12.242.36)

आक्रुष्टस्ताडितश्चैव मैत्रीयं ध्याति नाशुभम् । वाग्दण्डकर्ममनसां त्रयाणां च निवर्तकः ॥

ākruṣṭastāḍitaścaiva maitrīyaṃ dhyāti nāśubham | vāgdaṇḍakarmamanasāṃ trayāṇāṃ ca nivartakaḥ

Reviled and beaten, he thinks no ill, but only of friendliness. He holds back the three: the rod of speech, of deed and of mind.

Verse 37 (12.242.37)

समः सर्वेषु भूतेषु ब्रह्माणमभिवर्तते । नैवेच्छति न चानिच्छो यात्रामात्रव्यवस्थितः ॥

samaḥ sarveṣu bhūteṣu brahmāṇamabhivartate | naivecchati na cāniccho yātrāmātravyavasthitaḥ

Equal in all beings, he draws near to Brahman. He neither desires nor is averse, but keeps to what suffices for the passage of life.

Verse 38 (12.242.38)

अलोलुपोऽव्यथो दान्तो नाकृतिर्न निराकृतिः । नास्येन्द्रियमनेकाग्रं नाविक्षिप्तमनोरथः ॥

alolupo'vyatho dānto nākṛtirna nirākṛtiḥ | nāsyendriyamanekāgraṃ nāvikṣiptamanorathaḥ

Without greed, undistressed, self-controlled, neither outwardly marked nor without form, his senses are not scattered and his wishes are not flung far.

Verse 39 (12.242.39)

सर्वभूतसदृङ्मैत्रः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥

sarvabhūtasadṛṅmaitraḥ samaloṣṭāśmakāñcanaḥ | tulyapriyāpriyo dhīrastulyanindātmasaṃstutiḥ

Looking on all beings alike and friendly to all, regarding clod, stone and gold as equal, the same toward the pleasant and the unpleasant, steadfast, equal in blame and in praise of himself,

Note on the text: Corrected सदृङ्भैत्रः → सदृङ्मैत्रः (misprint in Wikisource; भ printed for म in मैत्रः; CE star line reads maitraḥ). Lines = CE star lines 12.228.36d*0679_01 and 0679_02 (CE reads sarvabhūtahito maitraḥ for the first half of line 1).

Verse 40 (12.242.40)

अस्पृहः सर्वकामेभ्यो ब्रह्मचर्यदृढव्रतः । अहिंस्रः सर्वभूतानामीदृक्साङ्ख्यो विमुच्यते ॥

aspṛhaḥ sarvakāmebhyo brahmacaryadṛḍhavrataḥ | ahiṃsraḥ sarvabhūtānāmīdṛksāṅkhyo vimucyate

without longing for any desire, firm in the vow of chastity, harming no being: such a follower of Sankhya is set free.

Note on the text: Line 1 = CE star line 12.228.36d*0679_03 (the CE reads brahmacarye dṛḍhaś ca yaḥ); line 2 = CE 12.228.36e.

Verse 41 (12.242.41)

यथा योगाद्विमुच्यन्ते कारणैर्यैर्निबोध तत् । योगैश्वर्यमतिक्रान्तो योऽतिक्रामति मुच्यते ॥

yathā yogādvimucyante kāraṇairyairnibodha tat | yogaiśvaryamatikrānto yo'tikrāmati mucyate

Learn now how men are freed through yoga, and by what causes. He who has passed beyond the powers of yoga, and goes beyond them, is set free.

Verse 42 (12.242.42)

इत्येषा भावजा बुद्धिः कथिता ते न संशयः । एवं भवति निर्द्वन्द्वो ब्रह्माणं चाधिगच्छति ॥

ityeṣā bhāvajā buddhiḥ kathitā te na saṃśayaḥ | evaṃ bhavati nirdvandvo brahmāṇaṃ cādhigacchati

Thus has been told to you the understanding born of states of being; there is no doubt of it. So he becomes free of the pairs of opposites and reaches Brahman.