06.040
Pancharatra: Bhagavad Gita 18th chapter.
अर्जुन उवाच॥
Arjuna said:
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्। त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥६-४०-१॥
O mighty-armed one, I wish to understand the essence of renunciation and the distinction between renunciation and relinquishment, O Hṛṣīkeśa, O slayer of Keśin.
श्रीभगवानुवाच॥
The Blessed Lord spoke:
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥६-४०-२॥
Sages understand renunciation as the giving up of actions done with desire; the wise say that renunciation is the abandonment of the fruits of all actions.
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः। यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥६-४०-३॥
Some wise individuals state that actions should be given up as they are flawed, while others argue that acts like sacrifice, charity, and austerity should not be forsaken.
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम। त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥६-४०-४॥
Listen to my definitive conclusion on renunciation, O best of the Bharatas. Renunciation, O tiger among men, is indeed said to be of three kinds.
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्। यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥६-४०-५॥
Acts of sacrifice, charity, and austerity should never be abandoned, for they purify even the wise.
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥६-४०-६॥
O son of Pritha, it is my firm and supreme opinion that these actions must also be performed without attachment and desire for results.
नियतस्य तु संन्यासः कर्मणो नोपपद्यते। मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥६-४०-७॥
Renouncing prescribed duties is not appropriate. Abandoning them out of delusion is said to be in the mode of ignorance.
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्। स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥६-४०-८॥
He who renounces an action merely because it is troublesome, out of fear of physical discomfort, performs a renunciation driven by passion and does not gain the true benefits of renunciation.
कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन। सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥६-४०-९॥
O Arjuna, when an action is performed as a duty without any attachment or desire for the fruits, it is regarded as renunciation in the mode of goodness.
न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते। त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥६-४०-१०॥
The wise renouncer, free from doubts, neither hates unskilled actions nor is attached to skilled ones, being filled with purity.
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः। यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥६-४०-११॥
It is impossible for those who possess a body to completely abandon actions. However, one who renounces the fruits of actions is truly considered a renouncer.
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥६-४०-१२॥
Actions yield three types of results—unpleasant, pleasant, and mixed. These results affect those who have not renounced after death, but they do not affect those who have renounced.
पञ्चैतानि महाबाहो कारणानि निबोध मे। साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥६-४०-१३॥
O mighty-armed one, learn from me about these five causes, which are described in the conclusion of Sāṅkhya philosophy for the accomplishment of all actions.
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्। विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥६-४०-१४॥
The foundation, the doer, the instruments, and various kinds of efforts, along with the divine, are considered the five factors here.
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः। न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥६-४०-१५॥
Every action a man undertakes with his body, speech, or mind, whether it is just or unjust, is caused by these five factors.
तत्रैवं सति कर्तारमात्मानं केवलं तु यः। पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥६-४०-१६॥
In this situation, the one who perceives himself as the sole doer, due to lack of wisdom, does not truly see, as he is misguided.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते। हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥६-४०-१७॥
He who is free from egoism and whose intellect is untainted, even if he kills these worlds, he neither kills nor is bound by actions.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना। करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥६-४०-१८॥
"Knowledge, the object of knowledge, and the knower constitute the threefold impulse to action. Similarly, the instrument, the action, and the doer form the threefold classification of action."
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः। प्रोच्यते गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥६-४०-१९॥
"Knowledge, action, and the doer are classified into three categories based on the qualities. Listen to them properly as they are enumerated."
सर्वभूतेषु येनैकं भावमव्ययमीक्षते। अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥६-४०-२०॥
The knowledge by which one perceives the single, imperishable essence present in all beings, undivided amidst the divided, is considered to be of the nature of goodness (sattvic).
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्। वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥६-४०-२१॥
The knowledge that sees different entities as separate forms in all beings is considered to be of the nature of passion.
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्। अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥६-४०-२२॥
An action that is performed with attachment to a single task, considering it as complete without any reason or understanding of its true essence, and is insignificant, is described as being in the mode of ignorance.
नियतं सङ्गरहितमरागद्वेषतः कृतम्। अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥६-४०-२३॥
An action that is regulated and free from attachment, performed without passion or desire for results, is considered to be in the mode of goodness.
यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः। क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥६-४०-२४॥
Actions performed with desire, ego, or excessive effort are considered to be in the mode of passion.
अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्। मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥६-४०-२५॥
An action that is initiated out of delusion, disregarding the consequences, destruction, and violence, and lacking effort, is considered to be of the nature of ignorance.
मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः। सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥६-४०-२६॥
A person who acts without attachment, without ego, with determination and enthusiasm, and remains unaffected by success or failure, is said to be in the mode of goodness.
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः। हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥६-४०-२७॥
The person who acts with attachment, seeking rewards, is greedy, violent, impure, and experiences both joy and sorrow, is said to be of a rajasic nature.
अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः। विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥६-४०-२८॥
A person who is uncoordinated, natural, stubborn, deceitful, dishonest, lazy, despondent, and procrastinating is referred to as a doer of darkness.
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु। प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥६-४०-२९॥
O Dhananjaya, listen as I explain the threefold division of intellect and determination according to their qualities, in a complete and distinct manner.
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥६-४०-३०॥
O son of Pritha, the intellect that can discern between engagement and renunciation, duty and non-duty, fear and fearlessness, bondage and liberation, is considered to be in the mode of goodness.
यया धर्ममधर्मं च कार्यं चाकार्यमेव च। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥६-४०-३१॥
O son of Pritha, the intellect that improperly comprehends righteousness and unrighteousness, duty and non-duty, is considered to be of a passionate nature.
अधर्मं धर्ममिति या मन्यते तमसावृता। सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥६-४०-३२॥
O son of Pritha, the intelligence that is shrouded in darkness, perceiving unrighteousness as righteousness and seeing all things in a distorted way, is considered to be in the mode of ignorance.
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः। योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥६-४०-३३॥
O son of Pṛthā, the firmness that sustains the mind, life, and senses through unwavering yoga is considered to be in the mode of goodness.
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन। प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥६-४०-३४॥
O Arjuna, the fortitude by which one holds onto dharma, desire, and wealth with attachment and a desire for results is considered to be in the mode of passion.
यया स्वप्नं भयं शोकं विषादं मदमेव च। न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥६-४०-३५॥
The steadfastness by which a person of dull intellect does not give up dreaming, fear, sorrow, despair, and intoxication, O son of Pritha, is considered to be of the nature of darkness.
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ। अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥६-४०-३६॥
Now, O best of the Bharatas, listen to me as I describe the threefold happiness, where through practice, one finds joy and reaches the end of sorrow.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्। तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥६-४०-३७॥
Happiness that seems like poison at first but turns into nectar in the end is considered to be in the mode of goodness, arising from self-realization.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्। परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥६-४०-३८॥
Happiness derived from the contact of the senses with their objects is initially like nectar but turns into poison in the end; such happiness is considered to be in the mode of passion.
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः। निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥६-४०-३९॥
The happiness which is initially and ultimately delusive to the self, arising from sleep, laziness, and negligence, is said to be of the nature of ignorance.
न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः। सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥६-४०-४०॥
There is nothing on earth or in heaven among the gods that is free from these three qualities born of nature.
ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप। कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥६-४०-४१॥
O Arjuna, the duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras are divided according to the qualities that arise from their own nature.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च। ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥६-४०-४२॥
The qualities such as control of mind and senses, austerity, cleanliness, forgiveness, honesty, knowledge, wisdom, faith, and the duties of a Brahmana are naturally born of one's own nature.
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्। दानमीश्वरभावश्च क्षत्रकर्म स्वभावजम् ॥६-४०-४३॥
The natural duties of a warrior include valor, splendor, steadfastness, dexterity, not fleeing in battle, generosity, and lordliness.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्। परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥६-४०-४४॥
The natural duties of the Vaishya are agriculture, cattle protection, and trade, while the natural duty of the Shudra is service.
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः। स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥६-४०-४५॥
A person achieves perfection by being engaged in their own duty. Listen to how one finds perfection by being dedicated to their own work.
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥६-४०-४६॥
A human being achieves perfection by worshipping the one from whom all beings originate and by whom all this is pervaded, through the performance of one's own duties.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥६-४०-४७॥
It is better to perform one's own duties imperfectly than to master the duties of another. By fulfilling the responsibilities inherent to one's own nature, one remains free from sin.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्। सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥६-४०-४८॥
O son of Kunti, one should not abandon natural duties even if they have faults, because all actions are enveloped by faults, just as fire is covered by smoke.
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः। नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥६-४०-४९॥
A person who has an unattached intellect, is self-disciplined, and free from desires, achieves the highest state of actionlessness through renunciation.
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे। समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥६-४०-५०॥
O son of Kunti, understand from me briefly how one who has attained perfection also attains Brahman, which is the supreme state of knowledge.
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च। शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥६-४०-५१॥
With a pure intellect and determination, controlling the self, and abandoning sensory perceptions like sound, one discards attachment and aversion.
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः। ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥६-४०-५२॥
"The person who enjoys solitude, eats moderately, controls speech, body, and mind, is devoted to meditation and yoga, and always embraces detachment."
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम्। विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥६-४०-५३॥
One who has given up ego, strength, pride, desire, anger, and attachment, and is free from possessiveness and peaceful, is eligible to attain the state of Brahman.
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति। समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥६-४०-५४॥
A person who is realized in Brahman, with a serene mind, neither grieves nor desires. Such a person, being equal towards all beings, attains my supreme devotion.
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः। ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥६-४०-५५॥
Through devotion, one truly understands my essence; and after realizing this truth, one becomes united with me.
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः। मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥६-४०-५६॥
Even while engaged in all activities, one who relies on me attains the eternal and imperishable abode by my grace.
चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः। बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥६-४०-५७॥
With your mind focused, renounce all actions to me, be devoted to me, take refuge in the yoga of wisdom, and always have your mind absorbed in me.
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि। अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥६-४०-५८॥
If you focus your mind on Me, you will overcome all difficulties by My grace. However, if you do not listen due to arrogance, you will be destroyed.
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे। मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥६-४०-५९॥
If you rely on your ego and think 'I will not fight', this resolve of yours is in vain; your nature will compel you to engage in battle.
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा। कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥६-४०-६०॥
O son of Kunti, you are bound by your own nature and actions. Even if you do not wish to do something out of delusion, you will do it helplessly.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति। भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥६-४०-६१॥
O Arjuna, the Lord dwells in the hearts of all creatures, making them revolve as if mounted on a machine, through His divine illusion.
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६-४०-६२॥
Surrender yourself completely to Him, O Bharata. Through His grace, you will achieve the highest peace and reach the eternal abode.
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥६-४०-६३॥
Thus, I have declared to you the most confidential knowledge. Reflect on this fully, and then act as you wish.
सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥६-४०-६४॥
Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you for your benefit.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६-४०-६५॥
"Focus your mind on Me, be devoted to Me, worship Me, and offer your obeisance to Me. In this way, you will certainly come to Me. I promise you truly, for you are dear to Me."
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥६-४०-६६॥
Renounce all forms of duties and just surrender to me. I will deliver you from all sinful reactions; do not fear.
इदं ते नातपस्काय नाभक्ताय कदाचन। न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥६-४०-६७॥
This knowledge should never be imparted to those who lack austerity, devotion, willingness to listen, or who are envious of me.
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति। भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥६-४०-६८॥
Whoever imparts this supreme secret to my devotees, with supreme devotion to me, will undoubtedly come to me.
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः। भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥६-४०-६९॥
Among all men, no one is more dear to me than him, and there will never be anyone else dearer to me on this earth.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः। ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥६-४०-७०॥
In my opinion, whoever studies this sacred dialogue of ours with the sacrifice of knowledge, I shall be worshiped by them.
श्रद्धावाननसूयश्च शृणुयादपि यो नरः। सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥६-४०-७१॥
A faithful and non-envious person who listens will also be liberated and reach the auspicious realms attained by those who perform virtuous deeds.
कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा। कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनञ्जय ॥६-४०-७२॥
O Arjuna, have you listened to this with a focused mind? Has your ignorance and confusion been dispelled, O Dhananjaya?
अर्जुन उवाच॥
Arjuna said:
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत। स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव ॥६-४०-७३॥
"O Acyuta, my delusion is destroyed and I have regained my memory through your grace. I am now free of doubt and will act according to your instructions."
सञ्जय उवाच॥
Sanjaya said:
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः। संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥६-४०-७४॥
Thus, I heard this wonderful and thrilling dialogue between Vāsudeva and the noble Pārtha, which was truly hair-raising.
व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्। योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥६-४०-७५॥
By the grace of Vyasa, I have heard this supreme secret of yoga directly from Krishna, the Lord of Yoga, as he himself narrated it.
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्। केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥६-४०-७६॥
O king, as I recall this wonderful dialogue between Keshava and Arjuna, I feel joy repeatedly.
तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः। विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः ॥६-४०-७७॥
O King, as I remember again and again the most wonderful form of Hari, I am filled with great wonder and rejoice repeatedly.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः। तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥६-४०-७८॥
Wherever there is Krishna, the master of yoga, and Arjuna, the archer, there will surely be prosperity, victory, welfare, and firm wisdom. This is my conviction.
