How to configure and use Text-to-Speech in Windows XP and in Windows Vista

Text-to-Speech (TTS) capabilities for a computer refers to the ability to play back text in a spoken voice. This article describes how to configure and use text-to-speech in Windows XP and in Windows Vista.

TTS is the ability of the operating system to play back printed text as spoken words. An internal driver, called a TTS engine, recognizes the text and using a synthesized voice chosen from several pre-generated voices, speaks the written text. A TTS engine is installed with the operating system. Additional engines are also available through third-party manufacturers. These engines often use a certain jargon or vocabulary; for example, a vocabulary specializing in medical or legal terminology. They can also use different voices allowing for regional accents such as British English, or speak a different language altogether such as German, French, or Russian.

The Text-to-Speech tab in the Speech tool in Control Panel presents the options for each TTS engine. See the individual Help topics for specific help. In addition to the general options, each engine can have a different set of specific features. For that reason, not all the resulting dialog boxes will look the same. It is possible that no special features have been included and some of the properties buttons will not have an associated dialog box.

Setting Up Your Hardware: This article assumes that you use Classic View in Control Panel. To change views, follow these steps:

1. Click Start, and then click Control Panel.
2. In Control Panel, click Switch to Classic View or Switch to Category View.

Set Up Speakers: Speakers vary greatly in design and purpose. Consult the speaker manual for hardware and software specifics. However, most models can be installed in a similar fashion.

To set up speakers, follow these steps:

1. Locate the sound connections and connect the speaker jack to the computer. Most computers use an internal sound card and often the connections are in the back of the computer. These are a series of connections the same size and diameter as the speaker jack. In many cases there are two sound out connections:

One will be labeled as a line-out connection. Most speakers that require a separate power supply (such as an electrical (AC) adapter or batteries) should use this connection. It is also used to export amplified sound to recording devices including recordable CDs and tape cassette systems.

The other connection is for the non-powered speakers. Because the signal is boosted by the computer, powered speakers may be damaged if connected.

2. Plug the speaker into the proper connection.

3. To test the connection, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.
2. On the Text-to-Speech tab, click Preview Voice to hear the currently selected voice. The text is spoken and the words are highlighted as they are spoken. If the speakers are working properly, you will hear the spoken words.

If you do not hear sound after you connect the speakers, see the "Possible Text-to-Speech Problems" section of this article for troubleshooting procedures.

Select an Audio Output Device: To select an audio output device, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.

2. On the Text-to-Speech tab, click Audio Output.

3. Select either Use preferred audio output device or Use this audio output device.

Use preferred audio device sets the output device as the default for the system. Select this option if you want to use the same output device for speech as all other sound for the system. It is also the default option for Speech properties. Often, computers will have only one output device, such as a pair of speakers. The default device is designated in the appropriate sounds or multimedia properties in Control Panel for each operating system. Additional information for the specific panel is available through the associated Help files.

Use this audio output device allows you to select another device for speech programs only. The drop-down list is active if other devices are available. In this drop-down list, select the device that you want. This does not change the default device for other audio programs. For example, you may want all speech output to go through your headset rather than the speakers.

Set Audio Output Device Options: By default, this option is disabled. However, other speech engines may include advanced properties for audio line out options. If so, Audio Output will be available. Follow instructions on the screen or those documented separately for the specific engine.

To set up audio output device options, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.

2. On the Text-to-Speech tab, click Audio Output.

3. Follow the instructions presented on the screen.

Configure Text-to-Speech Options: Determine the Selected TTS Voice or Engine

To determine the selected Text-to-Speech voice, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.
   On the Text-to-Speech tab, the displayed name in the Voice selection drop-down list is the currently active voice.

2. Click Preview Voice to hear the active voice. The text is spoken and the words are highlighted as they are spoken.

Preview TTS Voice : To preview the Text-to-Speech voice, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.
   On the Text-to-Speech tab, the displayed name in the Voice selection drop-down list is the active voice.

2. Click Preview Voice to hear the currently selected voice. The text is spoken and the words are highlighted as they are spoken.

3. During playback, Preview Voice will change to Stop. Click Stop to interrupt the voice playback.

Note:You can change the text to be read by the Preview Voice by highlighting the text and typing in new text. These changes are not permanent and when you reopen Speech properties or select a different voice, the text will reset to the default.

Change the TTS Voice or Engine : To change the Text-to-Speech voice or engine, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.

2. On the Text-to-Speech tab, the name displayed in the Voice selection drop-down list is the active voice.

3. Click the active voice inside the drop-down list, or use the arrow to display a list of available voices.

4. Click a new voice to select it.
   The newly selected voice speaks the text in Preview Voice box.

5. Click OK or Apply to accept the new voice.

Notes:

• A Text-to-Speech voice is closely associated with a particular speech engine. It may not be clear from the displayed name which language a voice is using. After selecting a speech engine or voice, test the voice and language by clicking Preview Voice.

• The language or voices supported by a speech engine may not be obvious from the engine's displayed name. Refer to the specific user's guide for detailed information about the engine. This includes not only the language supported, but also the lexicon purpose. The lexicon purpose indicates whether it is a general grammar or jargon specific to a profession such as legal or medical.

• Microsoft does not provide additional speech engines (voices), but a number of third-party products are available that support the new Microsoft Speech API. For information on these products, visit the following Microsoft Web site:

http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx (http://www.microsoft.com/speech/evaluation/thirdparty/engines.mspx)

Change TTS Voice Rate: To change the Text-to-Speech voice rate, follow these steps:

1. Click Start, click Control Panel, and then double-click Speech.
2. Select the Text-to-Speech tab.
3. Move the Voice speed slider to change the rate of the Text-to-Speech voice. By default, it is set to Normal.
4. Click Preview Voice to hear the currently selected voice at the new rate. The text is spoken and the words are highlighted as they are spoken.

To Change the Text-to-Speech Volume: To adjust the volume output levels, follow the procedure below. Note that not all devices support this option in the same way. Some devices will not support volume control and the Volume button will be unavailable. Other devices may use their own display. In those cases, follow the instructions presented on the screen or documented separately with the engine.

1. Click Start, click Control Panel, and then double-click Speech.
2. On the Text-to-Speech tab, click Audio Output, and then click Volume.
3. A volume control mixer will be displayed. Adjust the appropriate device to the required level.

Using Text-to-Speech with Narrator: Narrator is a Text-to-Speech utility for users who are blind or have impaired vision. Narrator reads what is displayed on your screen: the contents of the active window, menu options, or the text that you type.

Narrator is designed to work with the Notepad, WordPad, Control Panel programs, Microsoft Internet Explorer, the Windows desktop, and Windows Setup. Narrator may not read words aloud correctly in other programs.

Narrator has a number of options that allow you to customize the way screen elements are read.

• You can have new windows, menus, or shortcut menus read aloud when they are displayed.
• You can have typed characters read aloud.
• You can have the mouse pointer follow the active item on the screen.
• You can adjust the speed, volume, or pitch of the voice.

The accessibility tools included with Windows are intended to provide a minimum level of functionality for users with special needs. Most users with disabilities will need utility programs with more advanced functionality for daily use.

Narrator is not available for all languages and is only supported on the English version of Windows XP and Windows Vista.

To Have Narrator Announce Events on the Screen

1. Start Narrator by using one of the following methods:

Click Start, point to Programs, point to Accessories, point to Accessibility, and then click Narrator.
-OR-

Press CTRL+ESC, press R, type narrator, and then press ENTER.

2. In the Narrator dialog box, select the Announce events on screen check box.

To Have Narrator Read Typed Keys Aloud

1. Press CTRL+ESC, press R, type narrator, and then press ENTER.
2. Select the Read typed characters check box.

To Have the Mouse Pointer Move to Active Items When You Use Narrator

1. Press CTRL+ESC, press R, type narrator, and then press ENTER.
2. Select the Move mouse pointer to the active item check box.

Navigating with the Keyboard and Narrator

Reading options

• To read an entire window, click the window and then press CTRL+SHIFT+SPACEBAR.
• To get information about the current item, press CTRL+SHIFT+ENTER.
• To get a more detailed description of an item, press CTRL+SHIFT+INSERT.
• To read the title bar of a window, press ALT+HOME.
• To read the status bar of a window, press ALT+END.
• To read the contents of an edit field, press CTRL+SHIFT+ENTER, or use the arrow keys.
• To silence the speech, press CTRL.

Keyboard Options

• To switch to another program, press ALT+TAB.
• To switch to the next button or tool, press TAB. To go back, press SHIFT+TAB.
• To select an item from a drop-down list, use the arrow keys.
• To select a check box or option button, press SPACEBAR.
• To open Utility Manager, press the Windows logo key+U.

To Set Narrator Voice Options

1. Press CTRL+ESC, press R, type narrator, and then press ENTER. Click Voice.
2. In the Voice Settings dialog box, select the voice options that you want to change:
• To change the speed of the voice, click a number in the Speed box.
• To change the volume of the voice, click a number in the Volume box.
• To change the pitch of the voice, click a number in the Pitch box.

Note: When you change voice settings, it may take from a few seconds to a minute before the new settings take effect.

To Start Narrator Minimized: You may find it useful to run Narrator minimized (after you have set the options in Narrator), because you do not need to see the Narrator dialog box when Narrator is running.

1. Press CTRL+ESC, press R, type narrator, and then press ENTER.
2. Select the Start Narrator minimized check box.

Troubleshooting

Troubleshooting Text-to-Speech

To determine if Text-to-Speech is working properly, use the following tests.

1. Click Start, click Control Panel, and then double-click Speech.
2. On the Text-to-Speech tab, click Preview Voice. The text in Preview Voice should be spoken audibly with each word highlighted in turn. If so, TTS and the speakers are working. If you cannot hear the Preview Voice and see words highlighted as they are spoken, see "Possible Text-to-Speech Problems" section of this article for troubleshooting solutions.

Possible Text-to-Speech Problems

If you do not hear speech after testing the system, consider the following:

1. The speaker volume is not turned up or is muted. Some speakers have external controls for volume and muting. Make sure the volume is turned up sufficiently or that muting is off.
2. The speakers may not be selected as the current output device. On the tab, click Text-to-Speech tab, click Audio Output to make sure that the speakers are selected.
3. The speakers might not be connected properly. Consult the speaker hardware documentation for additional information. Make certain that the sound card for the computer is also properly seated and installed, and that the correct drivers are available. See "Set Up Speakers" for additional connection information.
4. The Text-to-Speech engine may be corrupted. To test for corruption, switch to another engine. See the "Changing the TTS voice or engine" section of this article. If another engine is working properly, reinstall the specific engine from the original source. If no engine is working properly, reinstall the speech engine from the original source or CD.

APPLIES TO

1. Microsoft Windows XP Professional
2. Microsoft Windows XP Home Edition
3. Windows Vista Ultimate
4. Windows Vista Home Premium
5. Windows Vista Home Basic
6. Windows Vista Enterprise
7. Windows Vista Business
8. Windows Vista Business 64-bit Edition
9. Windows Vista Ultimate 64-bit Edition
10. Windows Vista Home Premium 64-bit Edition
11. Windows Vista Home Basic 64-bit Edition
12. Windows Vista Enterprise 64-bit Edition

Chapter 5: The Yoga of Work in Detachment

About the reality of detachment.

(1) Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'

(2) The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.

(3) He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.

(4) The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both.

(5) He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, actually sees it as it is.

(6) But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.

(7) Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.

(8-9) 'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagement of the senses.

(10) He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.

(11) With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.

(12) United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.

(13) By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything.

(14) Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.

(15) Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.

(16) But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.

(17) With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.

(18) In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.

(19) In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.

(20) Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.

(21) The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.

(22) In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.

(23) He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.

(24) Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.

(25) Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.

(26) The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.

(27-28) Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in his nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.

(29) One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.

Source Texts

Text 1

Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'

Sanskrit Verse 1

arjuna uvaca

sannyasam karmanam krsna
punar yogam ca samsasi
yac chreya etayor ekam
tan me brûhi suniscitam

Word for Word

arjunah uvaca ₌ Arjuna said; sannyasam ₌ renunciation; karmanam ₌ of all activities; krsna ₌ O Krishna; punah ₌ again; yogam ₌ devotional service; ca ₌ also; samsasi ₌ You are praising; yat ₌ which; sreyah ₌ is more beneficial; etayoh ₌ of these two; ekam ₌ one; tat ₌ that; me ₌ unto me; bruhi ₌ please tell; su-niscitam ₌ definitely.

Translation

Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?

Text 2

The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.

Sanskrit Verse 2

sr_i bhagavan uvaca

sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate

Word for Word

sri-bhagavan uvaca ₌ the Personality of Godhead said; sannyasah ₌ renunciation of work; karma-yogah ₌ work in devotion; ca ₌ also; nihsreyasa-karau ₌ leading to the path of liberation; ubhau ₌ both; tayoh ₌ of the two; tu ₌ but; karma-sannyasat ₌ in comparison to the renunciation of fruitive work; karma-yogah ₌ work in devotion; visisyate ₌ is better.

Translation

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Text 3

He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.

Sanskrit Verse 3

jneyah sa nitya-sannyas_i
yo na dvesti na kanksati
nirdvandvo hi maha-baho
sukham bandhat pramucyate

Word for Word

jneyah ₌ should be known; sah ₌ he; nitya ₌ always; sannyasi ₌ renouncer; yah ₌ who; na ₌ never; dvesti ₌ abhors; na ₌ nor; kanksati ₌ desires; nirdvandvah ₌ free from all dualities; hi ₌ certainly; maha-baho ₌ O mighty-armed one; sukham ₌ happily; bandhat ₌ from bondage; pramucyate ₌ is completely liberated.

Translation

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Text 4

The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both

Sanskrit Verse 4

sankhya-yogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam

Word for Word

sankhya ₌ analytical study of the material world; yogau ₌ work in devotional service; prthak ₌ different; balah ₌ the less intelligent; pravadanti ₌ say; na ₌ never; panditah ₌ the learned; ekam ₌ in one; api ₌ even; asthitah ₌ being situated; samyak ₌ complete; ubhayoh ₌ of both; vindate ₌ enjoys; phalam ₌ the result.

Translation

Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Text 5

He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, he actually sees it as it is.

Sanskrit Verse 5

yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati

Word for Word

yat ₌ what; sankhyaih ₌ by means of Sankhya philosophy; prapyate ₌ is achieved; sthanam ₌ place; tat ₌ that; yogaih ₌ by devotional service; api ₌ also; gamyate ₌ one can attain; ekam ₌ one; sankhyam ₌ analytical study; ca ₌ and; yogam ₌ action in devotion; ca ₌ and; yah ₌ one who; pasyati ₌ sees; sah ₌ he; pasyati ₌ actually sees.

Translation

One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

Text 6

But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.

Sanskrit Verse 6

sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati

Word for Word

sannyasah ₌ the renounced order of life; tu ₌ but; maha-baho ₌ O mighty-armed one; duhkham ₌ distress; aptum ₌ afflicts one with; ayogatah ₌ without devotional service; yoga-yuktah ₌ one engaged in devotional service; munih ₌ a thinker; brahma ₌ the Supreme; na cirena ₌ without delay; adhigacchati ₌ attains.

Translation

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

Text 7

Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.

Sanskrit Verse 7

yoga-yukto visuddhatma
vijitatma jitendriyah
sarvabhûtatmabhûtatma
kurvann api na lipyate

Word for Word

yoga-yuktah ₌ engaged in devotional service; visuddha-atma ₌ a purified soul; vijita-atma ₌ self-controlled; jita-indriyah ₌ having conquered the senses; sarva-bhuta ₌ to all living entities; atma-bhuta-atma ₌ compassionate; kurvan api ₌ although engaged in work; na ₌ never; lipyate ₌ is entangled.

Translation

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Text 8-9

'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagemnent of the senses.

Sanskrit Verse 8-9

naiva kincit karom_iti
yukto manyeta tattva-vit
pasyan srnvan sprsanjighrann
asnan gacchan svapan svasan

pralapan visrjan grhnann
unmisan nimisann api
indriyan_indriyarthesu
vartanta iti dharayan

Word for Word

na ₌ never; eva ₌ certainly; kincit ₌ anything; karomi ₌ I do; iti ₌ thus; yuktah ₌ engaged in the divine consciousness; manyeta ₌ thinks; tattva-vit ₌ one who knows the truth; pasyan ₌ seeing; srn van ₌ hearing; sprsan ₌ touching; jighran ₌ smelling; asnan ₌,eating; gacchan ₌ going; svapan ₌ dreaming; svasan ₌ breathing;

pralapan ₌ talking; visrjan ₌ giving up; grhnan ₌ accepting; unmisan ₌ opening; nimisan ₌ closing; api ₌ in spite of; indriyani ₌ the senses; indriya-arthesu ₌ in sense gratification; vartante ₌ let them be so engaged; iti ₌ thus; dharayan ₌ considering.

Translation

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Text 10

He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.

Sanskrit Verse 10

brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa

Word for Word

brahmani ₌ unto the Supreme Personality of Godhead; adhaya ₌ resigning; karmani ₌ all works; sangam ₌ attachment; tyaktva ₌ giving up; karoti ₌ performs; yah ₌ who; lipyate ₌ is affected; na ₌ never; sah ₌ he; papena ₌ by sin; padma-patram ₌ a lotus leaf; iva ₌ like; ambhasa ₌ by the water.

Translation

One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Text 11

With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.

Sanskrit Verse 11

kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-suddhaye

Word for Word

kayena ₌ with the body; manasa ₌ with the mind; buddhya ₌ with the intelligence; kevalaih ₌ purified; indriyaih ₌ with the senses; api ₌ even; yoginah ₌ Krishna conscious persons; karma ₌ actions; kurvanti ₌ they perform; sangam ₌ attachment; tyaktva ₌ giving up; atma ₌ of the self; suddhaye ₌ for the purpose of purification.

Translation

The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

Text 12

United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.

Sanskrit Verse 12

yuktah karma-phalam tyaktva
santim apnoti naisthik_im
ayuktah kama-karena
phale sakto nibadhyate

Word for Word

yuktah ₌ one who is engaged in devotional service; karma-phalam ₌ the results of all activities; tyaktva ₌ giving up; santimn ₌ perfect peace; apnoti ₌ achieves; naisthikim ₌ unflinching; ayuktah ₌ one who is not in Krishna consciousness; kama-karena ₌ for enjoying the result of work; phale ₌ in the result; saktah ₌ attached; nibadhyate ₌ becomes entangled.

Translation

The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

Text 13

By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything

Sanskrit Verse 13

sarva-karmani manasa
sannyasyaste sukham vas_i
nava-dvare pure deh_i
naiva kurvan na karayan

Word for Word

sarva ₌ all; karmani ₌ activities; manasa ₌ by the mind; sannyasya ₌ giving up; aste ₌ remains; sukham ₌ in happiness; vasi ₌ one who is controlled; nava-dvare ₌ in the place where there are nine gates; pure ₌ in the city; dehi ₌ the embodied soul; na ₌ never; eva ₌ certainly; kurvan ₌ doing anything; na ₌ not; karayan ₌ causing to be done.

Translation

When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

Text 14

Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.

Sanskrit Verse 14

na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate

Word for Word

na ₌ never; kartrtvam ₌ proprietorship; na ₌ nor; karmani ₌ activities; lokasya ₌ of the people; srjati ₌ creates; prabhuh ₌ the master of the city of the body; na ₌ nor; karma-phala ₌ with the results of activities; samyogam ₌ connection; svabhavah ₌ the modes of material nature; tu ₌ but; pravartate ₌ act.

Translation

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

Text 15

Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.

Sanskrit Verse 15

nadatte kasyacit papam
na caiva sukrtam vibhuh
ajnanenavrtam jnanam
tena muhyantijantavah

Word for Word

na ₌ never; adatte ₌ accepts; kasyacit ₌ anyone's; papam ₌ sin; na ₌ nor; ca ₌ also; eva ₌ certainly; su-krtam ₌ pious activities; vibhuh ₌ the Supreme Lord; ajnanena ₌ by ignorance; avrtam ₌,covered; jñanam ₌ knowledge; tena ₌ by that; muhyanti ₌ are bewildered; jantavah ₌ the living entities.

Translation

Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Text 16

But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.

Sanskrit Verse 16

jnanena tu tad ajnanam
yesam nasitam atmanah
tesam adityavaj jnanam
prakasayati tat param

Word for Word

jnanena ₌ by knowledge; tu ₌ but; tat ₌ that; ajñanam ₌ nescience; yesam ₌ whose; nasitam ₌ is destroyed; atmanah ₌ of the living entity; tesam ₌ their; aditya-vat ₌ like the rising sun; jñanam ₌ knowledge; prakasayati ₌ discloses; tat param ₌ Krishna consciousness.

Translation

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

Text 17

With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.

Sanskrit Verse 17

tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhûta-kalmasah

Word for Word

tat-buddhayah ₌ those whose intelligence is always in the Supreme; tat-atmanah ₌ those whose minds are always in the Supreme; tat-nisthah ₌ those whose faith is only meant for the Supreme; tat-parayanah ₌ who have completely taken shelter of Him; gacchanti ₌ go; apunah-avrttim ₌ to liberation; jñana ₌ by knowledge; nirdhuta ₌ cleansed; kalmasah ₌ misgivings.

Translation

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

Text 18

In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.

Sanskrit Verse 18

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah

Word for Word

vidya ₌ with education; vinaya ₌ and gentleness; sampanne ₌ fully equipped; brahmane ₌ in the brahmana; gavi ₌ in the cow; hastini ₌ in the elephant; suni ₌ in the dog; ca ₌ and; eva ₌ certainly; sva-pake ₌ in the dog-eater (the outcaste); ca ₌ respectively; panditah ₌ those who are wise; sama-darsinah ₌ who see with equal vision.

Translation

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
Text 19

In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.

Sanskrit Verse 19

ihaiva tair jitah sargo
yesam samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah

Word for Word

iha ₌ in this life; eva ₌ certainly; taih ₌ by them; jitah ₌ conquered; sargah ₌ birth and death; yesam ₌ whose; samye ₌ in equanimity; sthitam ₌ situated; manah ₌ mind; nirdosam ₌ flawless; hi ₌ certainly; samam ₌ in equanimity; brahma ₌ like the Supreme; tasmat ₌ therefore; brahmani ₌ in the Supreme; te ₌ they; sthitah ₌ are situated.

Translation

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

Text 20

Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.

Sanskrit Verse 20

na prahrsyet priyam prapya
nodvijet prapya capriyam
sthira-buddhir asammûdho
brahma-vid brahmani sthitah

Word for Word

na ₌ never; prahrsyet ₌ rejoices; priyam ₌ the pleasant; prapya ₌ achieving; na ₌ does not; udvijet ₌ become agitated; prapya ₌ obtaining; ca ₌ also; apriyam ₌ the unpleasant; sthira-buddhih ₌self-intelligent; asammudhah ₌ unbewildered; brahma-vit ₌ one who knows the Supreme perfectly; brahmani ₌ in the transcendence; sthitah ₌ situated.

Translation

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.

Text 21

The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.

Sanskrit Verse 21

bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute

Word for Word

bahya-sparsesu ₌ in external sense pleasure; asakta-atma ₌ one who is not attached; vindati ₌ enjoys; atmani ₌ in the self; yat ₌ that which; sukham ₌ happiness; sah ₌ he; brahma-yoga ₌ by concentration in Brahman; yukta-atma ₌ self-connected; sukham ₌ happiness; aksayam ₌ unlimited; asnute ₌ enjoys.

Translation

Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

Text 22

In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.

Sanskrit Verse 2 2

ye hi samsparsaja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah

Word for Word

ye ₌ those; hi ₌ certainly; samsparsa-jah ₌ by contact with the material senses; bhogah ₌ enjoyments; duhkha ₌ distress; yonayah ₌ sources of; eva ₌ certainly; te ₌ they are; adi ₌ beginning; anta ₌ end; vantah ₌ subject to; kaunteya ₌ O son of Kunti; na ₌ never; tesu ₌ in those; ramate ₌ takes delight; budhah ₌ the intelligent person.

Translation

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not.delight in them.

Text 23

He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.

Sanskrit Verse 2 3

saknot_ihaiva yah sodhum
prak sar_ira-vimoksanat
kama-krodhodbhavam vegam s
a yuktah sa sukh_i narah

Word for Word

saknoti ₌ is able; iha eva ₌ in the present body; yah ₌ one who; sodhum ₌ to tolerate; prak ₌ before; sarira ₌ the body; vimoksanat ₌ giving up; kama ₌ desire; krodha ₌ and anger; udbhavam ₌ generated from; vegam ₌ urges; sah ₌ he; yuktah ₌ in trance; sah ₌ he; sukhi ₌ happy; narah ₌ human being.

Translation

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

Text 24

Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.


Sanskrit Verse 24

yo'ntah-sukho 'ntararamas
tathantar-jyotir eva yah
sa yog_i brahma-nirvanam
brahma-bhûto 'dhigacchati

Word for Word

yah ₌ one who; antah-sukhah ₌ happy from within; antah-aramah ₌ actively enjoying within; tatha ₌ as well as; antah-jyotih ₌ aiming within; eva ₌ certainly; yah ₌ anyone; sah ₌ he; yogi ₌ a mystic; brahma-nirvanam ₌ liberation in the Supreme; brahma-bhutah ₌ being self-realized; adhigacchati ₌ attains.

Translation

One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

Text 25

Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.


Sanskrit Verse 25

labhante brahma-nirvanam
rsayah ks_ina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhûta-hite ratah

Word for Word

labhante ₌ achieve; brahma-nirvanam ₌ liberation in the Supreme; rsayah ₌ those who are active within; ksina-kalmasah ₌ who are devoid of all sins; chinna ₌ having torn off; dvaidhah ₌ duality; yata-atmanah ₌ engaged in self-realization; sarva-bhuta ₌ for all living entities; hite ₌ in welfare work; ratah ₌ engaged.

Translation

Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme..

Text 26

The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.

Sanskrit Verse 26

kama-krodha-vimuktanam
yat_inam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam

Word for Word

kama ₌ from desires; krodha ₌ and anger; vimuktanam ₌ of those who are liberated; yatinam ₌ of the saintly persons; yata-cetasam ₌ who have full control over the mind; abhitah ₌ assured in the near future; brahma-nirvanam ₌ liberation in the Supreme; vartate ₌ is there; vidita-atmanam ₌ of those who are self-realized.

Translation

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

Text 27-28

Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in ones nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.

Sanskrit Verse 27-28

sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau

yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah

Word for Word

sparsan ₌ sense objects, such as sound; krtva ₌ keeping; bahih ₌ external; bahyan ₌ unnecessary; caksuh ₌ eyes; ca ₌ also; eva ₌ certainly; antare ₌ between; bhruvoh ₌ the eyebrows; prana-apanau ₌ up-and down-moving air; samau ₌ in suspension; krtva ₌ keeping; nasa-abhyantara ₌ within the nostrils; carinau ₌ blowing; yata ₌ controlled; indriya ₌ senses; manah ₌ mind; buddhih ₌ intelligence; munih ₌ the transcendentalist; moksa ₌ for liberation; parayanah ₌being so destined; vigata ₌ having discarded; iccha ₌ wishes; bhaya ₌ fear; krodhah ₌ anger; yah ₌ one who; sada ₌ always; muktah ₌ liberated; eva ₌ certainly; sah ₌ he is.

Translation

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Text 29
One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.

Sanskrit Verse 29

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhûtanam
jnatva mam santim rcchati

Word for Word

bhoktaram ₌ the beneficiary; yajna ₌ of sacrifices; tapasam ₌ and penances and austerities; sarva-loka ₌ of all planets and the demigods thereof; maha-isvaram ₌ the Supreme Lord; su-hrdam ₌ the benefactor; sarva ₌ of all; bhutanam ₌ the living entities; jnatva ₌ thus knowing; mam ₌ Me (Lord Krishna); santim ₌ relief from material pangs; rcchati ₌ one achieves.

Translation

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.