14.013
vāsudeva uvāca॥
Vasudeva said.
na bāhyaṃ dravyam utsṛjya siddhir bhavati bhārata. śārīraṃ dravyam utsṛjya siddhir bhavati vā na vā ॥14-13-1॥
O Bhārata, perfection does not come by abandoning external substances. By abandoning bodily substance, does perfection arise or not? (14-13-1)
bāhyadravyavimuktasya śārīreṣu ca gṛdhyataḥ। yo dharmo yat sukhaṃ caiva dviṣatām astu tat tathā॥14-13-2॥
Let whatever dharma or happiness pertains to the one freed from external objects but still desirous in bodily affairs, let that be for the enemies, thus. (14-13-2)
dvy-akṣaras tu bhaven mṛtyus try-akṣaraṁ brahma śāśvatam। mameti dvy-akṣaro mṛtyur na mameti ca śāśvatam ॥14-13-3॥
The word "mine" (mama) leads to death, but the word "not mine" (na mama) signifies the eternal Brahman. (14-13-3)
brahma mṛtyuś ca tau rājan ātmani eva vyavasthitau। adṛśyamānau bhūtāni yodhayetām asaṃśayam॥14-13-4॥
O king, both Brahman and death are present within the self alone; unseen, they surely cause beings to contend.
avinaśo'sya sattvasya niyato yadi bhārata। bhittvā śarīraṃ bhūtānām ahiṃsāṃ pratipadyate ॥14-13-5॥
O Bhārata, if it is certain that the being of this is indestructible, then even after piercing the bodies of beings, one attains non-injury. (14-13-5)
labdhvāpi pṛthivīṃ sarvāṃ sahasthāvarajaṅgamām। mamatvaṃ yasya naiva syāt kiṃ tayā sa kariṣyati॥14-13-6॥
Even if one obtains the entire earth with all its immovable and movable creatures, what would he do with it if he feels no sense of possessiveness? (14-13-6)
atha vā vasataḥ pārtha vane vanyena jīvataḥ। mamatā yasya dravyeṣu mṛtyorāsye sa vartate॥14-13-7॥
But even one dwelling in the forest, O Pārtha, living on forest produce—if he has attachment to possessions, he abides in the very mouth of death. (14-13-7)
bāhyāntarāṇāṃ śatrūṇāṃ svabhāvaṃ paśya bhārata। yan na paśyati tadbhūtaṃ mucyate sa mahābhayāt ॥14-13-8॥
O Bhārata, observe the nature of external and internal enemies. He who recognizes that which is not seen is freed from great fear. (14-13-8)
kāmātmānaṃ na praśaṃsanti loke; na cākāmātkācidasti pravṛttiḥ. dānaṃ hi vedādhyayanaṃ tapaśca; kāmena karmāṇi ca vaidikāni ||14-13-9||
In the world, a person whose self is desire is not praised; yet, there is no activity at all without desire. Indeed, giving, study of the Vedas, and austerity, and even Vedic actions, are performed because of desire. (14-13-9)
vrataṃ yajñān niyamān dhyāna-yogān; kāmena yo nārabhate viditvā. yadyad dhyam āyam kāmayate sa dharmo; na yo dharmo niyamas tasya mūlam ॥14-13-10॥
One who, having known, does not undertake vows, sacrifices, restraints, or meditation practices from desire—whatever object or aim he desires, that is righteousness; not that which is mere rule is its root. (14-13-10)
atra gāthāḥ kāmagītāḥ kīrtayanti purāvidaḥ। śṛṇu saṅkīrtyamānās tā nikhilena yudhiṣṭhira ॥14-13-11॥
Here, the knowers of ancient times recite verses called the songs of desire; listen to them as they are recited in full, O Yudhiṣṭhira. (14-13-11)
nāhaṃ śakyo'nupāyena hantuṃ bhūtena kenacit। yo māṃ prayatate hantuṃ jñātvā praharaṇe balam ॥ tasya tasmin praharaṇe punaḥ prādurbhavāmyaham ॥14-13-12॥
I cannot be killed by anyone, by any being, without the proper means. Whoever tries to kill me, knowing the strength of the weapon, in that very weapon, to him I manifest again. (14-13-12)
yo māṃ prayatate hantuṃ yajñair vividha-dakṣiṇaiḥ। jaṅgameṣv iva karmātmā punaḥ prādurbhavāmy aham ॥14-13-13॥
Whoever strives to destroy me with sacrifices and various offerings, among moving beings—like one whose essential nature is action—I manifest myself again. (14-13-13)
yo māṃ prayatate hantuṃ vedairvedāntasādhanaiḥ। sthāvareṣviva śāntātmā tasya prādurbhavāmyaham ॥14-13-14॥
Whoever strives to destroy me using the Vedas and means of the Vedānta, being tranquil like the immobile, to him I manifest myself. (14-13-14)
yo māṃ prayatate hantuṃ dhṛtyā satyaparākramaḥ। bhāvo bhavāmi tasyāhaṃ sa ca māṃ nāvabudhyate॥14-13-15॥
He who, with firmness and true valor, attempts to slay me—I become his very disposition. He does not recognize me, nor does he perceive me. (14-13-15)
yo māṃ prayatate hantuṃ tapasā saṃśitavrataḥ। tataḥ tapasi tasyātha punaḥ prādurbhavāmyaham॥14-13-16॥
Whoever, firm in vow, strives to kill me through austerity, then I again appear before him in his austerity. (14-13-16)
yo māṃ prayatate hantuṃ mokṣam-āsthāya paṇḍitaḥ। tasya mokṣa-rati-sthasya nṛtyāmi ca hasāmi ca॥ avadhyaḥ sarva-bhūtānām aham ekaḥ sanātanaḥ॥14-13-17॥
That wise one who, seeking liberation, attempts to slay me—over such a person who rejoices in liberation I dance and laugh. Of all beings, I alone am the eternal, not to be slain. (14-13-17)
tasmāttvamapi taṁ kāmaṁ yajñairvividhadakṣiṇaiḥ। dharmaṁ kuru mahārāja tatra te sa bhaviṣyati ॥14-13-18॥
Therefore, O great king, you too should accomplish that desire by performing sacrifices with various gifts; thus, righteousness will be there for you. (14-13-18)
yajasva vājimedhena vidhivad-dakṣiṇāvatā। anyaiś ca vividhair yajñaiḥ samṛddhair āpta-dakṣiṇaiḥ ॥14-13-19॥
Perform the horse-sacrifice according to the prescribed rite and with abundant gifts, and undertake other various sacrifices as well, performed excellently and accompanied by fitting rewards. (14-13-19)
mā te vyathāstu nihatān bandhūn vīkṣya punaḥ punaḥ। na śakyās te punar draṣṭuṃ ye hatāsmin raṇājire॥14-13-20॥
Let there not be your grief again and again on seeing the slain relatives. Those who are slain in this battlefield cannot be seen again. (14-13-20)
sa tvam iṣṭvā mahā-yajñaiḥ samṛddhaiḥ āpta-dakṣiṇaiḥ। loke kīrtiṃ parāṃ prāpya gatim agryāṃ gamiṣyasi॥14-13-21॥
So, having performed great sacrifices that are abundant and endowed with proper gifts, you will obtain supreme fame in this world, and you will attain the highest state. (14-13-21)
