नैव किञ्चित् करॊमि इति युक्तः मन्यॆत तत्त्ववित् ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपन् श्वसन् ॥ ५.८ ॥
प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि ।
इन्द्रियाणि इन्द्रिय-अर्थॆषु वर्तन्त इति धारयन् ॥ ५.९ ॥
ನೈವ ಕಿಂಚಿತ್ ಕರೋಮಿ ಇತಿ ಯುಕ್ತಃ ಮನ್ಯೇತ ತತ್ತ್ವವಿತ್ |
ಪಶ್ಯನ್ ಶೃಣ್ವನ್ ಸ್ಪೃಶನ್ ಜಿಘ್ರನ್ ಅಶ್ನನ್ ಗಚ್ಛನ್ ಸ್ವಪನ್ ಶ್ವಸನ್ || ೫.೮ ||
ಪ್ರಲಪನ್ ವಿಸೃಜನ್ ಗೃಹ್ಣನ್ ಉನ್ಮಿಷನ್ ನಿಮಿಷನ್ ಅಪಿ |
ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯ-ಅರ್ಥೇಷು ವರ್ತಂತ ಇತಿ ಧಾರಯನ್ || ೫.೯ ||
naiva ki~jchit karOmi iti yuktaH manyEta tattvavit |
pashyan shRuNvan spRushan jighran ashnan gacChan svapan shvasan || 5.8 ||
pralapan visRujan gRuhNan unmiShan nimiShan api |
indriyANi indriya-arthEShu vartanta iti dhArayan || 5.9 ||
He who is in the path of Yoga, and knows the truth (i.e., dependent nature of the soul), when he sees, hears, feels, smells, eats, walks, sleeps, breathes, talks, leaves, takes, raises the eyelids, or closes them, he should consider that the senses go to their objects, and think “I do nothing at all”.
(He should conclusively perceive in his mind that his senses are under the direction of the Lord drawn to their several objects, and so he appears to be acting with his organs of sense and action. Such sanyasa has been called Yoga, and it leads to the highest bliss.)