14.019
ब्राह्मण उवाच॥
The Brāhmaṇa said;
यः स्यादेकायने लीनस्तूष्णीं किञ्चिदचिन्तयन्। पूर्वं पूर्वं परित्यज्य स निरारम्भको भवेत् ॥१४-१९-१॥
Whoever is absorbed in solitude, remains silent and does not think even a little, having given up all previous engagements, becomes free from undertakings. (14-19-1)
सर्वमित्रः सर्वसहः समरक्तो जितेन्द्रियः। व्यपेतभयमन्युश्च कामहा मुच्यते नरः ॥१४-१९-२॥
A person who is a friend to all, endures everything, is impartial, has conquered his senses, is free from fear and anger, and has destroyed desire, is freed (liberated). (14-19-2)
आत्मवत्सर्वभूतेषु यश्चरेन्नियतः शुचिः। अमानी निरभीमानः सर्वतो मुक्त एव सः ॥१४-१९-३॥
He who behaves toward all beings as toward himself, who is controlled, pure, humble, free from arrogance, is indeed liberated in every way. (14-19-3)
जीवितं मरणं चोभे सुखदुःखे तथैव च। लाभालाभे प्रियद्वेष्ये यः समः स च मुच्यते ॥१४-१९-४॥
He who is equal in life and death, in pleasure and pain, likewise in gain and loss, in pleasant and unpleasant things—he is liberated. (14-19-4)
न कस्यचित्स्पृहयते नावजानाति किञ्चन। निर्द्वंद्वो वीतरागात्मा सर्वतो मुक्त एव सः ॥१४-१९-५॥
He neither desires anyone nor despises anything. Free from dualities, and with a mind devoid of passion, he is utterly liberated in every way. (14-19-5)
अनमित्रोऽथ निर्बन्धुरनपत्यश्च यः क्वचित्। त्यक्तधर्मार्थकामश्च निराकाङ्क्षी स मुच्यते ॥१४-१९-६॥
He who is without enemies, without relations, without offspring, who at any time has abandoned dharma, artha, and kāma, and is free from desire—he is liberated. (14-19-6)
नैव धर्मी न चाधर्मी पूर्वोपचितहा च यः। धातुक्षयप्रशान्तात्मा निर्द्वंद्वः स विमुच्यते ॥१४-१९-७॥
He who is neither righteous nor unrighteous, who is free from previously accumulated (qualities), whose self is tranquil due to the exhaustion of bodily elements, and who is free from dualities—he is released. (14-19-7)
अकर्मा चाविकाङ्क्षश्च पश्यञ्जगदशाश्वतम्। अस्वस्थमवशं नित्यं जन्मसंसारमोहितम् ॥१४-१९-८॥
He who neither acts nor desires, beholding the world as impermanent, ever restless, helpless, and always deluded by birth and the cycle of worldly existence. (14-19-8)
वैराग्यबुद्धिः सततं तापदोषव्यपेक्षकः। आत्मबन्धविनिर्मोक्षं स करोत्यचिरादिव ॥१४-१९-९॥
He whose intellect is persistently filled with dispassion and who constantly regards the faults of all suffering, quickly attains release from the bondage of the self, as if effortlessly. (14-19-9)
अगन्धरसमस्पर्शमशब्दमपरिग्रहम्। अरूपमनभिज्ञेयं दृष्ट्वात्मानं विमुच्यते ॥१४-१९-१०॥
One who perceives the Self as being without scent, taste, touch, sound, possessions, or form, as that which cannot be known, is liberated. (14-19-10)
पञ्चभूतगुणैर्हीनममूर्तिमदलेपकम्। अगुणं गुणभोक्तारं यः पश्यति स मुच्यते ॥१४-१९-११॥
He who perceives the formless, unstained one, devoid of the qualities of the five elements, without qualities and yet the enjoyer of qualities—he is liberated. (14-19-11)
विहाय सर्वसङ्कल्पान्बुद्ध्या शारीरमानसान्। शनैर्निर्वाणमाप्नोति निरिन्धन इवानलः ॥१४-१९-१२॥
By abandoning all mental intentions related to body and mind through understanding, one gradually attains liberation, just as fire becomes extinguished when there is no fuel. (14-19-12)
विमुक्तः सर्वसंस्कारैस्ततो ब्रह्म सनातनम्। परमाप्नोति संशान्तमचलं दिव्यमक्षरम् ॥१४-१९-१३॥
Liberated from all saṁskāras, then (one) attains the eternal Brahman—the highest, completely tranquil, immovable, divine, and imperishable. (14-19-13)
अतः परं प्रवक्ष्यामि योगशास्त्रमनुत्तमम्। यज्ज्ञात्वा सिद्धमात्मानं लोके पश्यन्ति योगिनः ॥१४-१९-१४॥
Therefore, further I shall proclaim the unsurpassed science of yoga, by knowing which yogis perceive the perfected Self in the world. (14-19-14)
तस्योपदेशं पश्यामि यथावत्तन्निबोध मे। यैर्द्वारैश्चारयन्नित्यं पश्यत्यात्मानमात्मनि ॥१४-१९-१५॥
I see his teaching as it truly is; hear that from me. By which doors, always moving, he perceives the self within the self. (14-19-15)
इन्द्रियाणि तु संहृत्य मन आत्मनि धारयेत्। तीव्रं तप्त्वा तपः पूर्वं ततो योक्तुमुपक्रमेत् ॥१४-१९-१६॥
But, withdrawing the senses, one should keep the mind fixed within the self. Having first practiced intense austerity, only then should one begin uniting (with yoga or concentration). (14-19-16)
तपस्वी त्यक्तसङ्कल्पो दम्भाहङ्कारवर्जितः। मनीषी मनसा विप्रः पश्यत्यात्मानमात्मनि ॥१४-१९-१७॥
The ascetic, who has given up intentions and is free from hypocrisy and ego, the wise sage—with his mind—sees the self within his own self. (14-19-17)
स चेच्छक्नोत्ययं साधुर्योक्तुमात्मानमात्मनि। तत एकान्तशीलः स पश्यत्यात्मानमात्मनि ॥१४-१९-१८॥
If this good person is able to unite the self with the self, then, being solitary in nature, he sees the self in the self. (14-19-18)
संयतः सततं युक्त आत्मवान्विजितेन्द्रियः। तथायमात्मनात्मानं साधु युक्तः प्रपश्यति ॥१४-१९-१९॥
A person who is self-restrained, always disciplined, possesses self-control and subdued senses—such a one, being thus engaged, clearly perceives the self by the self. (14-19-19)
यथा हि पुरुषः स्वप्ने दृष्ट्वा पश्यत्यसाविति। तथारूपमिवात्मानं साधु युक्तः प्रपश्यति ॥१४-१९-२०॥
Just as a man, after seeing someone in a dream, thinks 'this (is he)', so too, when well concentrated, one beholds the self as if of such a form. (14-19-20)
इषीकां वा यथा मुञ्जात्कश्चिन्निर्हृत्य दर्शयेत्। योगी निष्कृष्टमात्मानं तथा सम्पश्यते तनौ ॥१४-१९-२१॥
Just as someone, extracting and displaying the pith from the muñja grass, so the yogi perceives the distinct self within the body. (14-19-21)
मुञ्जं शरीरं तस्याहुरिषीकामात्मनि श्रिताम्। एतन्निदर्शनं प्रोक्तं योगविद्भिरनुत्तमम् ॥१४-१९-२२॥
They say that, just as the pith enters the stalk in the body of the munja grass, so does the subtle essence enter into the self; this example has been cited by the best knowers of yoga. (14-19-22)
यदा हि युक्तमात्मानं सम्यक्पश्यति देहभृत्। तदास्य नेशते कश्चित्त्रैलोक्यस्यापि यः प्रभुः ॥१४-१९-२३॥
When, indeed, the embodied one perceives his self as truly united, then even the lord of the three worlds cannot control him. (14-19-23)
अन्योन्याश्चैव तनवो यथेष्टं प्रतिपद्यते। विनिवृत्य जरामृत्यू न हृष्यति न शोचति ॥१४-१९-२४॥
He indeed acquires bodies mutually as desired; having turned away from old age and death, he neither rejoices nor grieves. (14-19-24)
देवानामपि देवत्त्वं युक्तः कारयते वशी। ब्रह्म चाव्ययमाप्नोति हित्वा देहमशाश्वतम् ॥१४-१९-२५॥
A self-controlled and disciplined person even makes the gods attain divinity; by abandoning the impermanent body, he attains the imperishable Brahman. (14-19-25)
विनश्यत्स्वपि लोकेषु न भयं तस्य जायते। क्लिश्यमानेषु भूतेषु न स क्लिश्यति केनचित् ॥१४-१९-२६॥
Even when the worlds perish, he feels no fear; when all beings suffer, he is not disturbed by anyone. (14-19-26)
दुःखशोकमयैर्घोरैः सङ्गस्नेहसमुद्भवैः। न विचाल्येत युक्तात्मा निःस्पृहः शान्तमानसः ॥१४-१९-२७॥
A person whose mind is serene, whose self is disciplined, and who is free from desire, should not be shaken by the terrible experiences born of attachment and affection and filled with suffering and grief. (14-19-27)
नैनं शस्त्राणि विध्यन्ते न मृत्युश्चास्य विद्यते। नातः सुखतरं किञ्चिल्लोके क्वचन विद्यते ॥१४-१९-२८॥
Weapons do not pierce him, nor is there death for him. There is nothing anywhere in the world happier than this. (14-19-28)
सम्यग्युक्त्वा यदात्मानमात्मन्येव प्रपश्यति। तदैव न स्पृहयते साक्षादपि शतक्रतोः ॥१४-१९-२९॥
When one has truly united and perceives the self in the self, then he does not desire, even if directly (offered) by Śatakratu (Indra). (14-19-29)
निर्वेदस्तु न गन्तव्यो युञ्जानेन कथञ्चन। योगमेकान्तशीलस्तु यथा युञ्जीत तच्छृणु ॥१४-१९-३०॥
But disenchantment should never be resorted to by the practitioner in any way. Hear how one steadfast in solitude should practice yoga. (14-19-30)
दृष्टपूर्वां दिशं चिन्त्य यस्मिन्संनिवसेत्पुरे। पुरस्याभ्यन्तरे तस्य मनश्चार्यं न बाह्यतः ॥१४-१९-३१॥
One should consider (carefully) which direction and city one has seen before for residence; within that city, one's mind should be kept focused internally, not outwardly. (14-19-31)
पुरस्याभ्यन्तरे तिष्ठन्यस्मिन्नावसथे वसेत्। तस्मिन्नावसथे धार्यं सबाह्याभ्यन्तरं मनः ॥१४-१९-३२॥
One should reside in a dwelling situated inside the city. In that place, both the outer and inner mind must be restrained. (14-19-32)
प्रचिन्त्यावसथं कृत्स्नं यस्मिन्कायेऽवतिष्ठते। तस्मिन्काये मनश्चार्यं न कथञ्चन बाह्यतः ॥१४-१९-३३॥
After carefully considering the entire place where the body resides, one should keep the mind within that body, and never at all turn it outward. (14-19-33)
संनियम्येन्द्रियग्रामं निर्घोषे निर्जने वने। कायमभ्यन्तरं कृत्स्नमेकाग्रः परिचिन्तयेत् ॥१४-१९-३४॥
After restraining the group of senses, in a noiseless, solitary forest, one should fix the mind and contemplate on the whole internal body. (14-19-34)
दन्तांस्तालु च जिह्वां च गलं ग्रीवां तथैव च। हृदयं चिन्तयेच्चापि तथा हृदयबन्धनम् ॥१४-१९-३५॥
One should meditate upon the teeth, palate, tongue, throat, neck, likewise the heart, and also thus upon the restraint of the heart. (14-19-35)
इत्युक्तः स मया शिष्यो मेधावी मधुसूदन। पप्रच्छ पुनरेवेमं मोक्षधर्मं सुदुर्वचम् ॥१४-१९-३६॥
Thus, when addressed by me, the intelligent disciple Madhusūdana again asked about this law of liberation which is very difficult to explain. (14-19-36)
भुक्तं भुक्तं कथमिदमन्नं कोष्ठे विपच्यते। कथं रसत्वं व्रजति शोणितं जायते कथम् ॥ तथा मांसं च मेदश्च स्नाय्वस्थीनि च पोषति ॥१४-१९-३७॥
How is the food that is eaten digested in the stomach? How does it become essence, how is blood produced? Likewise, how are flesh, fat, tendons, and bones nourished? (14-19-37)
कथमेतानि सर्वाणि शरीराणि शरीरिणाम्। वर्धन्ते वर्धमानस्य वर्धते च कथं बलम् ॥ निरोजसां निष्क्रमणं मलानां च पृथक्पृथक् ॥१४-१९-३८॥
How do all these bodies of the embodied beings grow, and in the case of one who is growing, how does his strength develop? How does the exit occur for those without ojas, and how are the impurities expelled, each separately? (14-19-38)
कुतो वायं प्रश्वसिति उच्छ्वसित्यपि वा पुनः। कं च देशमधिष्ठाय तिष्ठत्यात्मायमात्मनि ॥१४-१९-३९॥
From where does this self inhale or exhale again? And in which place, having established itself, does this self remain within the self? (14-19-39)
जीवः कायं वहति चेच्चेष्टयानः कलेवरम्। किंवर्णं कीदृशं चैव निवेशयति वै मनः ॥ याथातथ्येन भगवन्वक्तुमर्हसि मेऽनघ ॥१४-१९-४०॥
O Lord, O sinless one, if the living being carries and moves the body, please tell me as it truly is: what is the nature and color of the mind, and where does it dwell? (14-19-40)
इति सम्परिपृष्टोऽहं तेन विप्रेण माधव। प्रत्यब्रुवं महाबाहो यथाश्रुतमरिंदम ॥१४-१९-४१॥
O Mādhava, thus, having been thoroughly questioned by that brāhmaṇa, I answered, O mighty-armed one, as I had heard, O subduer of enemies. (14-19-41)
यथा स्वकोष्ठे प्रक्षिप्य कोष्ठं भाण्डमना भवेत्। तथा स्वकाये प्रक्षिप्य मनो द्वारैरनिश्चलैः ॥ आत्मानं तत्र मार्गेत प्रमादं परिवर्जयेत् ॥१४-१९-४२॥
Just as, after placing a container in one's own chamber, a person should remain focused on that vessel, so, after placing the mind within one's own body through firm senses, one should seek the self there and avoid inattention. (14-19-42)
एवं सततमुद्युक्तः प्रीतात्मा नचिरादिव। आसादयति तद्ब्रह्म यद्दृष्ट्वा स्यात्प्रधानवित् ॥१४-१९-४३॥
Thus, being constantly engaged and with a delighted heart, one attains that brahman in no long time, seeing which one becomes a knower of pradhāna. (14-19-43)
न त्वसौ चक्षुषा ग्राह्यो न च सर्वैरपीन्द्रियैः। मनसैव प्रदीपेन महानात्मनि दृश्यते ॥१४-१९-४४॥
That is not perceptible by the eye, nor even by all the senses; it is seen only by the mind’s lamp, in the great Self. (14-19-44)
सर्वतःपाणिपादं तं सर्वतोक्षिशिरोमुखम्। जीवो निष्क्रान्तमात्मानं शरीरात्सम्प्रपश्यति ॥१४-१९-४५॥
The living being clearly sees that self, which, having hands and feet everywhere and eyes, heads, and faces everywhere, has departed from the body. (14-19-45)
स तदुत्सृज्य देहं स्वं धारयन्ब्रह्म केवलम्। आत्मानमालोकयति मनसा प्रहसन्निव ॥१४-१९-४६॥
He, having given up his own body, abiding solely in Brahman, beholds his self with his mind, as if smiling. (14-19-46)
इदं सर्वरहस्यं ते मयोक्तं द्विजसत्तम। आपृच्छे साधयिष्यामि गच्छ शिष्य यथासुखम् ॥१४-१९-४७॥
O best of the twice-born, I have told you all these secrets. Now I take my leave and shall accomplish my task. Go, O disciple, as you please. (14-19-47)
इत्युक्तः स तदा कृष्ण मया शिष्यो महातपाः। अगच्छत यथाकामं ब्राह्मणश्छिन्नसंशयः ॥१४-१९-४८॥
Having thus been addressed by me, O Kṛṣṇa, my disciple, greatly austere, the brāhmaṇa whose doubts were dispelled, then went wherever he wished. (14-19-48)
वासुदेव उवाच॥
Vāsudeva said.
इत्युक्त्वा स तदा वाक्यं मां पार्थ द्विजपुङ्गवः। मोक्षधर्माश्रितः सम्यक्तत्रैवान्तरधीयत ॥१४-१९-४९॥
Having thus spoken those words to me, O Pārtha, the best of the twice-born who had taken to the path of liberation, at that very moment disappeared right there. (14-19-49)
कच्चिदेतत्त्वया पार्थ श्रुतमेकाग्रचेतसा। तदापि हि रथस्थस्त्वं श्रुतवानेतदेव हि ॥१४-१९-५०॥
O Pārtha, have you listened to this with a concentrated mind? Even then, while standing on the chariot, you had indeed heard only this. (14-19-50)
नैतत्पार्थ सुविज्ञेयं व्यामिश्रेणेति मे मतिः। नरेणाकृतसञ्ज्ञेन विदग्धेनाकृतात्मना ॥१४-१९-५१॥
O Pārtha, in my opinion, this is not easily understood by those whose understanding is mixed, nor by a man without true knowledge, even if he is clever but lacks self-discipline. (14-19-51)
सुरहस्यमिदं प्रोक्तं देवानां भरतर्षभ। कच्चिन्नेदं श्रुतं पार्थ मर्त्येनान्येन केनचित् ॥१४-१९-५२॥
This secret of the gods has been spoken, O best of the Bharatas. O Pārtha, perhaps this has not been heard by any other mortal. (14-19-52)
न ह्येतच्छ्रोतुमर्होऽन्यो मनुष्यस्त्वामृतेऽनघ। नैतदद्य सुविज्ञेयं व्यामिश्रेणान्तरात्मना ॥१४-१९-५३॥
No other man except you, O sinless one, is worthy to hear this; this is not easily understood today by one whose inner self is confused. (14-19-53)
क्रियावद्भिर्हि कौन्तेय देवलोकः समावृतः। न चैतदिष्टं देवानां मर्त्यै रूपनिवर्तनम् ॥१४-१९-५४॥
O son of Kunti, the world of the gods is indeed filled by those who perform ritual acts; however, the return of mortals to their former (human) form is not desired by the gods. (14-19-54)
परा हि सा गतिः पार्थ यत्तद्ब्रह्म सनातनम्। यत्रामृतत्वं प्राप्नोति त्यक्त्वा दुःखं सदा सुखी ॥१४-१९-५५॥
O Pārtha, that path is truly the highest, which is the eternal Brahman; where one attains immortality, having abandoned suffering, and is always happy. (14-19-55)
एवं हि धर्ममास्थाय येऽपि स्युः पापयोनयः। स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥१४-१९-५६॥
Thus, even those of sinful birth—women, vaiśyas, and likewise śūdras—if they adopt dharma, they too attain the supreme state. (14-19-56)
किं पुनर्ब्राह्मणाः पार्थ क्षत्रिया वा बहुश्रुताः। स्वधर्मरतयो नित्यं ब्रह्मलोकपरायणाः ॥१४-१९-५७॥
What then of Brāhmaṇas, O Pārtha, or Kṣatriyas who are learned, always devoted to their own duty, and intent on attaining the world of Brahma? (14-19-57)
हेतुमच्चैतदुद्दिष्टमुपायाश्चास्य साधने। सिद्धेः फलं च मोक्षश्च दुःखस्य च विनिर्णयः ॥ अतः परं सुखं त्वन्यत्किं नु स्याद्भरतर्षभ ॥१४-१९-५८॥
This has been reasonably declared, as also the means for its accomplishment, the fruit of success, liberation, and the ascertainment of suffering. Therefore, O best of the Bharatas, what further happiness could there possibly be beyond this? (14-19-58)
श्रुतवाञ्श्रद्दधानश्च पराक्रान्तश्च पाण्डव। यः परित्यजते मर्त्यो लोकतन्त्रमसारवत् ॥ एतैरुपायैः स क्षिप्रं परां गतिमवाप्नुयात् ॥१४-१९-५९॥
O Pāṇḍava, one who is learned, faithful, and courageous, and who abandons social conventions as empty, by these means may quickly attain the highest state. (14-19-59)
एतावदेव वक्तव्यं नातो भूयोऽस्ति किञ्चन। षण्मासान्नित्ययुक्तस्य योगः पार्थ प्रवर्तते ॥१४-१९-६०॥
Only this much need be said; there is nothing more than this. For one who is constantly dedicated, yoga is achieved in six months, O Pārtha. (14-19-60)
