14.019
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(the Brāhmaṇa said;)
The Brāhmaṇa said;
यः स्यादेकायने लीनस्तूष्णीं किञ्चिदचिन्तयन्। पूर्वं पूर्वं परित्यज्य स निरारम्भको भवेत् ॥१४-१९-१॥
yaḥ syād ekāyane līnas tūṣṇīṃ kiñcid acintayan। pūrvaṃ pūrvaṃ parityajya sa nirārambhako bhavet ॥14-19-1॥
[यः (yaḥ) - who; स्यात् (syāt) - might be; एकायने (ekāyane) - in solitude; लीनः (līnaḥ) - absorbed; तूष्णीम् (tūṣṇīm) - silent; किञ्चित् (kiñcit) - a little; अचिन्तयन् (acintayan) - not thinking; पूर्वं पूर्वं (pūrvaṃ pūrvaṃ) - each earlier thing; परित्यज्य (parityajya) - having abandoned; सः (saḥ) - he; निरारम्भकः (nirārambhakaḥ) - free from undertakings; भवेत् (bhavet) - becomes;]
(Who might be absorbed in solitude, silent, not thinking even a little, having abandoned each earlier thing, he becomes free from undertakings.)
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॥
sarvamitraḥ sarvasahaḥ samaraktō jitēndriyaḥ। vyapētabhayamanyuśca kāmahā mucyatē naraḥ॥14-19-2॥
[सर्वमित्रः (sarvamitraḥ) - friend of all; सर्वसहः (sarvasahaḥ) - enduring all; समरक्तः (samaraktaḥ) - impartial; जितेन्द्रियः (jitēndriyaḥ) - one who has conquered the senses; व्यपेतभयमन्युः (vyapētabhayamanyuḥ) - one whose fear and anger are removed; च (ca) - and; कामहा (kāmahā) - destroyer of desire; मुच्यते (mucyatē) - is liberated; नरः (naraḥ) - the man;]
(The man who is a friend of all, enduring all, impartial, who has conquered the senses, whose fear and anger are removed, and who is a destroyer of desire, is liberated.)
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॥
ātmavat sarvabhūteṣu yaś cāren niyataḥ śuciḥ | amānī nirabhimānaḥ sarvato mukta eva saḥ ॥14-19-3॥
[आत्मवत् (ātmavat) - like oneself; सर्वभूतेषु (sarvabhūteṣu) - in all beings; यः (yaḥ) - who; चरेत् (caret) - should act; नियतः (niyataḥ) - controlled; शुचिः (śuciḥ) - pure; अमानी (amānī) - without pride; निरभीमानः (nirabhimānaḥ) - free from arrogance; सर्वतः (sarvataḥ) - in every way; मुक्तः (muktaḥ) - liberated; एव (eva) - indeed; सः (saḥ) - he;]
(Like oneself in all beings who should act, controlled, pure, without pride, free from arrogance, in every way liberated indeed he.)
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॥
jīvitaṃ maraṇaṃ cobhe sukhaduḥkhe tathaiva ca। lābhālābhe priyadveṣye yaḥ samaḥ sa ca mucyate॥14-19-4॥
[जीवितम् (jīvitam) - life; मरणम् (maraṇam) - death; च (ca) - and; उभे (ubhe) - both; सुखदुःखे (sukhaduḥkhe) - pleasure and pain; तथा एव (tatha eva) - likewise; च (ca) - and; लाभालाभे (lābhālābhe) - gain and loss; प्रियद्वेष्ये (priyadveṣye) - pleasant and unpleasant (dear and hateful); यः (yaḥ) - he who; समः (samaḥ) - equal; स (sa) - he; च (ca) - and; मुच्यते (mucyate) - is liberated;]
(Life, death and both, pleasure and pain likewise and, gain and loss, pleasant and unpleasant, he who equal, he and is liberated.)
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॥
na kasyacit spṛhayate nāvajānāti kiñcana। nirdvandvo vītarāgātmā sarvato mukta eva saḥ ॥14-19-5॥
[न (na) - not; कस्यचित् (kasyacit) - of anyone; स्पृहयते (spṛhayate) - desires; न (na) - not; अवजानाति (avajānāti) - despises; किञ्चन (kiñcana) - anything; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; वीतरागात्मा (vītarāgātmā) - his self devoid of passion; सर्वतः (sarvataḥ) - from all (sides); मुक्तः (muktaḥ) - liberated; एव (eva) - indeed; सः (saḥ) - he;]
(He does not desire anyone, he does not despise anything. Free from dualities, his self devoid of passion, from all sides liberated indeed he.)
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॥
anamitrō'tha nirbandhuranapatyaśca yaḥ kvacit। tyaktadharmārthakāmaśca nirākāṅkṣī sa mucyatē ॥14-19-6॥
[अनमित्रः (anamitraḥ) - without enemies; अथ (atha) - and then; निर्बन्धुः (nirbandhuḥ) - without relations; अनपत्यः (anapatyaḥ) - without offspring; च (ca) - and; यः (yaḥ) - who; क्वचित् (kvacit) - at any time; त्यक्तधर्मार्थकामः (tyaktadharmārthakāmaḥ) - one who has abandoned dharma, artha, and kāma; च (ca) - and; निराकाङ्क्षी (nirākāṅkṣī) - without desire; सः (saḥ) - he; मुच्यते (mucyate) - is liberated;]
(Without enemies and then without relations, without offspring and who at any time, one who has abandoned dharma, artha, and kāma and is without desire—he is liberated.)
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॥
naiva dharmī na cādharmī pūrvopacithā ca yaḥ। dhātu-kṣaya-praśāntātmā nirdvandvaḥ sa vimucyate॥14-19-7॥
[नैव (na eva) - not indeed; धर्मी (dharmī) - one who is righteous; न (na) - not; च (ca) - and; अधर्मी (adharmī) - one who is unrighteous; पूर्वोपचितः (pūrvopacitaḥ) - accumulated previously; च (ca) - and; यः (yaḥ) - who; धातुक्षयप्रशान्तात्मा (dhātu-kṣaya-praśāntātmā) - whose self is tranquil due to the exhaustion of bodily elements; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; स (sa) - he; विमुच्यते (vimucyate) - is released;]
(Not indeed righteous, nor and unrighteous, and who accumulated previously and whose self is tranquil by the exhaustion of bodily elements, free from dualities, he is released.)
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॥
akarmā ca avikāṅkṣaś ca paśyan jagad aśāśvatam। asvastham avaśam nityam janma-saṁsāra-mohitam ॥14-19-8॥
[अकर्मा (akarmā) - one who does not act; च (ca) - and; अविकाङ्क्षः (avikāṅkṣaḥ) - without desire; च (ca) - and; पश्यन् (paśyan) - seeing; जगत् (jagat) - world; अशाश्वतम् (aśāśvatam) - impermanent; अस्वस्थम् (asvastham) - restless; अवशम् (avaśam) - helpless; नित्यम् (nityam) - always; जन्म-संसार-मोहितम् (janma-saṁsāra-mohitam) - deluded by birth and worldly existence;]
(One who does not act, and without desire, seeing the impermanent world, always restless, helpless, always deluded by birth and worldly existence.)
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॥
vairāgyabuddhiḥ satataṃ tāpadoṣavyapekṣakaḥ। ātmabandhavinirmokṣaṃ sa karotyacirādiva ॥14-19-9॥
[वैराग्यबुद्धिः (vairāgyabuddhiḥ) - one whose intellect is filled with dispassion; सततम् (satatam) - constantly; तापदोषव्यपेक्षकः (tāpadoṣavyapekṣakaḥ) - one who observes the defects of (worldly) burning (suffering); आत्मबन्धविनिर्मोक्षम् (ātmabandhavinirmokṣam) - the release from the bondage of the self; सः (saḥ) - he; करोति (karoti) - does (accomplishes); अचिरात् (acirāt) - quickly; इव (iva) - as though;]
(One whose intellect is filled with dispassion, constantly observing the defects of (worldly) suffering, he quickly accomplishes release from the bondage of the self, as though (easily).)
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॥
agandharasamasparśamaśabdhamaparigraham | arūpamanabhijñeyaṃ dṛṣṭvātmānaṃ vimucyate ॥14-19-10॥
[अ-गन्ध-रस-अस्पर्शम् (a-gandha-rasa-asparśam) - without scent; taste; touch; अ-शब्दम् (a-śabdam) - without sound; अ-परिग्रहम् (a-parigraham) - without possession; अ-रूपम् (a-rūpam) - without form; अनभिज्ञेयम् (anabhijñeyam) - not to be known; not cognizable; दृष्ट्वा (dṛṣṭvā) - having seen; आत्मानम् (ātmānam) - the Self; विमुच्यते (vimucyate) - is liberated;]
(Without scent, taste, touch, without sound, without possession, without form, not to be known; having seen the Self, is liberated.)
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॥
pañcabhūtaguṇair hīnam amūrtim adalepakam। aguṇaṃ guṇabhoktāraṃ yaḥ paśyati sa mucyate॥14-19-11॥
[पञ्चभूतगुणैः (pañcabhūtaguṇaiḥ) - by the qualities of the five elements; हीनम् (hīnam) - devoid; अमूर्तिम् (amūrtim) - formless; अदलेपकम् (adalepakam) - unstained; अगुणम् (aguṇam) - without qualities; गुणभोक्तारम् (guṇabhoktāram) - enjoyer of qualities; यः (yaḥ) - who; पश्यति (paśyati) - sees; स (sa) - he; मुच्यते (mucyate) - is liberated;]
(He who sees the one devoid of the qualities of the five elements, formless, unstained, without qualities, the enjoyer of qualities—he is liberated.)
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॥
vihāya sarvasaṅkalpān buddhyā śārīramānasān। śanair nirvāṇam āpnoti nirindhana ivānalaḥ ॥14-19-12॥
[विहाय (vihāya) - abandoning; सर्वसङ्कल्पान् (sarvasaṅkalpān) - all intentions; बुद्ध्या (buddhyā) - by understanding; शारीरमानसान् (śārīramānasān) - relating to the body and mind; शनैः (śanaiḥ) - gradually; निर्वाणम् (nirvāṇam) - extinction (liberation); आप्नोति (āpnoti) - attains; निरिन्धनः (nirindhanaḥ) - without fuel; इव (iva) - like; अनलः (analaḥ) - fire;]
(Abandoning all intentions regarding body and mind by understanding, gradually attains extinction, like fire without fuel.)
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॥
vimuktaḥ sarvasaṁskāraistato brahma sanātanam। paramāpnoti saṁśāntamacalaṁ divyamakṣaram ॥14-19-13॥
[विमुक्तः (vimuktaḥ) - liberated; सर्वसंस्कारैः (sarvasaṁskāraiḥ) - from all saṁskāras; ततः (tataḥ) - then; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal; परम् (param) - the highest; आप्नोति (āpnoti) - attains; संशान्तम् (saṁśāntam) - completely tranquil; अचलम् (acalam) - immovable; दिव्यम् (divyam) - divine; अक्षरम् (akṣaram) - imperishable;]
(Liberated from all saṁskāras, then Brahman, eternal, the highest, attains, completely tranquil, immovable, divine, imperishable.)
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॥
ataḥ paraṃ pravakṣyāmi yogaśāstram anuttamam। yaj jñātvā siddham ātmānaṃ loke paśyanti yoginaḥ ॥14-19-14॥
[अतः (ataḥ) - therefore; परम् (param) - further; प्रवक्ष्यामि (pravakṣyāmi) - I shall proclaim; योगशास्त्रम् (yogaśāstram) - the science of yoga; अनुत्तमम् (anuttamam) - unsurpassed; यत् (yat) - which; ज्ञात्वा (jñātvā) - having known; सिद्धम् (siddham) - accomplished; आत्मानम् (ātmānam) - the Self; लोके (loke) - in the world; पश्यन्ति (paśyanti) - they see; योगिनः (yoginaḥ) - the yogis;]
(Therefore, further I shall proclaim the unsurpassed science of yoga; which, having known, the yogis see the accomplished Self in the world.)
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॥
tasyopadeśaṃ paśyāmi yathāvat tan nibodha me। yair dvāraiś cārayannityaṃ paśyaty ātmānam ātmani॥14-19-15॥
[तस्य (tasya) - his; of him; उपदेशं (upadeśam) - instruction; teaching; पश्यामि (paśyāmi) - I see; यथावत् (yathāvat) - as it is; properly; तत् (tat) - that; निबोध (nibodha) - know; understand; मे (me) - from me; यैः (yaiḥ) - by which; द्वारैः (dvāraiḥ) - doors; gates; चारयन् (cārayan) - moving; directing; नित्यं (nityaṃ) - always; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self;]
(I see his teaching as it is; that know from me. By which doors, always moving, he sees the self in the self.)
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॥
indriyāṇi tu saṁhṛtya mana ātmani dhārayet। tīvraṁ taptvā tapaḥ pūrvaṁ tato yoktum-upakramet॥14-19-16॥
[इन्द्रियाणि (indriyāṇi) - the senses; तु (tu) - but; संहृत्य (saṁhṛtya) - having withdrawn; मन (mana) - the mind; आत्मनि (ātmani) - in the self; धारयेत् (dhārayet) - one should hold; तीव्रं (tīvram) - intense; तप्त्वा (taptvā) - having performed (heated); तपः (tapaḥ) - austerity; पूर्वं (pūrvaṁ) - beforehand; ततः (tataḥ) - then; योक्तुम् (yoktum) - to unite; उपक्रमेत् (upakramet) - one should begin;]
(But having withdrawn the senses, one should hold the mind in the self. Having performed intense austerity beforehand, then one should begin to unite.)
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॥
tapasvī tyaktasaṅkalpo dambhāhaṅkāravarjitaḥ। manīṣī manasā vipraḥ paśyatyātmānamātmani ॥14-19-17॥
[तपस्वी (tapasvī) - ascetic; त्यक्तसङ्कल्पः (tyaktasaṅkalpaḥ) - having abandoned intention; दम्भ-अहङ्कार-वर्जितः (dambha-ahaṅkāra-varjitaḥ) - devoid of hypocrisy and ego; मनीषी (manīṣī) - wise man; मनसा (manasā) - by mind; विप्रः (vipraḥ) - sage; पश्यति (paśyati) - sees; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in (his) own self;]
(The ascetic, having abandoned intention, devoid of hypocrisy and ego, the wise sage by mind sees the self in the self.)
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॥
sa cec chaknoty ayaṁ sādhuḥ yuktum ātmānam ātmani। tata ekāntaśīlaḥ sa paśyati ātmānam ātmani॥14-19-18॥
[स (sa) - he; चेत् (cet) - if; शक्नोति (śaknoti) - is able; अयम् (ayam) - this (person); साधुः (sādhuḥ) - good (person); युक्तुम् (yuktum) - to unite; आत्मानम् (ātmanam) - the self; आत्मनि (ātmani) - in the self; तत् (tat) - then; एकान्तशीलः (ekāntaśīlaḥ) - one of solitary nature; स (sa) - he; पश्यति (paśyati) - sees; आत्मानम् (ātmanam) - the self; आत्मनि (ātmani) - in the self;]
(He if is able this good (person) to unite the self in the self, then one of solitary nature he sees the self in the self.)
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॥
saṁyataḥ satataṁ yukta ātmavān vijitendriyaḥ। tathā ayam ātmanā ātmānaṁ sādhu yuktaḥ prapaśyati॥14-19-19॥
[संयतः (saṁyataḥ) - self-restrained; सततं (satataṁ) - constantly; युक्त (yukta) - disciplined; आत्मवान् (ātmavān) - possessing self-control; विजितेन्द्रियः (vijitendriyaḥ) - with subdued senses; तथा (tathā) - thus; अयम् (ayam) - this one; आत्मना (ātmanā) - by the self; आत्मानं (ātmānam) - the self; साधु (sādhu) - well; युक्तः (yuktaḥ) - engaged; प्रपश्यति (prapaśyati) - clearly perceives;]
(Self-restrained, constantly disciplined, possessing self-control, with subdued senses, thus this one by the self the self well engaged clearly perceives.)
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॥
yathā hi puruṣaḥ svapne dṛṣṭvā paśyatyasāviti। tathārūpamivātmānaṃ sādhu yuktaḥ prapaśyati ॥14-19-20॥
[यथा (yathā) - just as; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; स्वप्ने (svapne) - in dream; दृष्ट्वा (dṛṣṭvā) - having seen; पश्यति (paśyati) - sees; असौ (asau) - this; इति (iti) - thus; तथारूपम् (tathārūpam) - of such a form; इव (iva) - as if; आत्मानम् (ātmānam) - self; साधु (sādhu) - well; युक्तः (yuktaḥ) - joined (yoked), concentrated; प्रपश्यति (prapaśyati) - clearly beholds;]
(Just as indeed the man, having seen in dream, sees 'this (is he)', so of such a form, as if, his own self, well joined (concentrated), clearly beholds.)
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॥
iṣīkāṁ vā yathā muñjāt kaścid nirhṛtya darśayet. yogī niṣkṛṣṭam ātmānaṁ tathā sampaśyate tanau ॥14-19-21॥
[इषीकाम् (iṣīkām) - the pith; वा (vā) - or; यथा (yathā) - just as; मुञ्जात् (muñjāt) - from the muñja grass; कश्चित् (kaścit) - someone; निर्हृत्य (nirhṛtya) - removing; दर्शयेत् (darśayet) - might show; योगी (yogī) - the yogi; निष्कृष्टम् (niṣkṛṣṭam) - separated; आत्मानम् (ātmānam) - the self; तथा (tathā) - in the same way; सम्पश्यते (sampaśyate) - perceives; तनौ (tanau) - in the body;]
(Or just as someone, having removed the pith from the muñja grass, might show it, so the yogi perceives the separated self in the body.)
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॥
muñjaṃ śarīraṃ tasyāhuriṣīkāmātmani śritām। etannidarśanaṃ proktaṃ yogavidbhiranuttamam॥14-19-22॥
[मुञ्जम् (muñjam) - Munja grass; शरीरम् (śarīram) - body; तस्य (tasya) - of him; आहु: (āhuḥ) - they say; इषीकाम् (iṣīkām) - the pith; आत्मनि (ātmani) - in the self; श्रिताम् (śritām) - entered; एतत् (etat) - this; निदर्शनम् (nidarśanam) - example; प्रोक्तम् (proktam) - has been stated; योगविद्भि: (yogavidbhiḥ) - by knowers of yoga; अनुत्तमम् (anuttamam) - the best;]
(Munja grass body of him they say, the pith in the self entered. This example has been stated by knowers of yoga, the best.)
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॥
yadā hi yuktam-ātmānaṃ samyak-paśyati deha-bhṛt। tadā asya neśate kaścit trailokyasya api yaḥ prabhuḥ॥14-19-23॥
[यदा (yadā) - when; हि (hi) - indeed; युक्तम् (yuktam) - united; yoked; आत्मानम् (ātmānam) - the self; सम्यक् (samyak) - properly; rightly; पश्यति (paśyati) - sees; perceives; देहभृत् (deha-bhṛt) - the embodied one; तदा (tadā) - then; अस्य (asya) - of him; नेशते (neśate) - rules over; controls; कश्चित् (kaścit) - anyone; त्रैलोक्यस्य (trailokyasya) - of the three worlds; अपि (api) - even; यः (yaḥ) - who; प्रभुः (prabhuḥ) - lord; master;]
(When indeed the embodied one properly sees the self united, then no one, even the lord of the three worlds, rules over him.)
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॥
anyonyāś caiva tanavo yatheṣṭaṃ pratipadyate। vinivṛtya jarāmṛtyū na hṛṣyati na śocati ॥14-19-24॥
[अन्योन्याः (anyonyāḥ) - mutual; of one another; च (ca) - and; एव (eva) - indeed; तनवः (tanavaḥ) - bodies; यथेष्टं (yatheṣṭam) - as desired; प्रतिपद्यते (pratipadyate) - he/she/it obtains; विनिवृत्य (vinivṛtya) - having turned away; जरा-मृत्यू (jarā-mṛtyū) - old age and death; न (na) - not; हृष्यति (hṛṣyati) - rejoices; न (na) - not; शोचति (śocati) - grieves;]
(Mutual and indeed bodies as desired obtains; having turned away from old age and death he does not rejoice nor grieve.)
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॥
devānām api devatvaṁ yuktaḥ kārayate vaśī। brahma cāvyayam āpnoti hitvā deham aśāśvatam ॥14-19-25॥
[देवानाम् (devānām) - of the gods; अपि (api) - even; देवत्त्वं (devatvaṁ) - divinity; युक्तः (yuktaḥ) - one who is united (disciplined); कारयते (kārayate) - causes (to obtain); वशी (vaśī) - self-controlled person; ब्रह्म (brahma) - Brahman; च (ca) - and; अव्ययम् (avyayam) - imperishable; आप्नोति (āpnoti) - attains; हित्वा (hitvā) - having abandoned; देहम् (deham) - the body; अशाश्वतम् (aśāśvatam) - impermanent;]
(Of the gods even divinity, united (disciplined) causes (to obtain) self-controlled person; Brahman and imperishable attains having abandoned the body impermanent.)
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॥
vinaśyatsv api lokeṣu na bhayaṃ tasya jāyate. kliśyamāneṣu bhūteṣu na sa kliśyati kenacit ॥14-19-26॥
[विनश्यत्सु (vinaśyatsu) - perishing; अपि (api) - even; लोकेषु (lokeṣu) - in worlds; न (na) - not; भयम् (bhayaṃ) - fear; तस्य (tasya) - for him; जायते (jāyate) - arises; क्लिश्यमानेषु (kliśyamāneṣu) - being afflicted; भूतेषु (bhūteṣu) - among beings; न (na) - not; स (sa) - he; क्लिश्यति (kliśyati) - is afflicted; केनचित् (kenacit) - by anyone;]
(Even when the worlds are perishing, no fear for him arises. Among beings being afflicted, he is not afflicted by anyone.)
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॥
duḥkhaśokamayair ghoraiḥ saṅgasnehasamudbhavaiḥ। na vicālyeta yuktātmā niḥspṛhaḥ śāntamānasaḥ ॥14-19-27॥
[दुःखशोकमयैः (duḥkhaśokamayaiḥ) - by those composed of suffering and grief; घोरैः (ghoraiḥ) - by terrible; सङ्गस्नेहसमुद्भवैः (saṅga-sneha-samudbhavaiḥ) - arisen from attachment and affection; न (na) - not; विचाल्येत (vicālyeta) - should be shaken; युक्तात्मा (yuktātmā) - one whose self is disciplined; निःस्पृहः (niḥspṛhaḥ) - free from desire; शान्तमानसः (śānta-mānasaḥ) - one whose mind is serene;]
(By those terrible, composed of suffering and grief, arisen from attachment and affection, one whose self is disciplined, free from desire, whose mind is serene, should not be shaken.)
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॥
nainaṃ śastrāṇi vidhyante na mṛtyuś cāsya vidyate। nātaḥ sukhataraṃ kiñcil loke kvacana vidyate॥14-19-28॥
[न (na) - not; एनम् (enam) - this (him); शस्त्राणि (śastrāṇi) - weapons; विध्यन्ते (vidhyante) - pierce; न (na) - not; मृत्युः (mṛtyuḥ) - death; च (ca) - and; अस्य (asya) - of him; his; विध्यते (vidyate) - is found; exists; न (na) - not; अतः (ataḥ) - than this; सुखतरम् (sukhataram) - more happiness; greater happiness; किञ्चित् (kiñcit) - anything; लोके (loke) - in the world; क्वचन (kvacana) - anywhere; विध्यते (vidyate) - is found; exists;]
(Not this (him) weapons pierce, not death and of him is found. Not than this more happiness anything in the world anywhere is found. (14-19-28))
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॥
samyagyuktvā yad-ātmānam-ātmany-eva prapaśyati। tadaiva na spṛhayate sākṣād-api śatakratoḥ ॥14-19-29॥
[सम्यग्युक्त्वा (samyag-yuktvā) - having properly united; यत् (yat) - who; आत्मानम् (ātmānam) - the self; आत्मनि एव (ātmani eva) - verily in the self; प्रपश्यति (prapaśyati) - perceives; तदा एव (tadā eva) - then itself; न (na) - not; स्पृहयते (spṛhayate) - desires; साक्षात् अपि (sākṣāt api) - even if directly; शतक्रतोः (śatakratoḥ) - of Śatakratu (Indra);]
(Having properly united, who perceives the self verily in the self, then itself he does not desire, even if directly (offered) by Śatakratu (Indra).)
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॥
nirvedastu na gantavyo yuñjānena kathañcana. yogamekāntaśīlastu yathā yuñjīta tacchṛṇu ॥14-19-30॥
[निर्वेदः (nirvedaḥ) - disenchantment; despondency; indifference; detachment; तु (tu) - but; however; न (na) - not; गन्तव्यः (gantavyaḥ) - to be resorted to; to be approached; to be gone to; युञ्जानेन (yuñjānena) - by one practicing yoga; by the practitioner; कथञ्चन (kathañcana) - in any way; by any means; योगम् (yogam) - yoga; union; discipline; एकान्तशीलः (ekāntaśīlaḥ) - steadfast in seclusion; having solitary nature; तु (tu) - but; however; यथा (yathā) - as; how; युञ्जीत (yuñjīta) - should practice; should unite (with yoga); तत् (tat) - that; शृणु (śṛṇu) - hear; listen;]
(Disenchantment but not to be resorted to by the practitioner in any way. Yoga steadfast in seclusion but how should practice that hear.)
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॥
dṛṣṭapūrvāṃ diśaṃ cintya yasmin saṃnivased pure। purasyābhyantare tasya manaś cāryaṃ na bāhyataḥ ॥14-19-31॥
[दृष्टपूर्वां (dṛṣṭapūrvām) - previously-seen; दिशं (diśam) - direction; चिन्त्य (cintya) - having considered; यस्मिन्संनिवसेत्पुरे (yasmin saṃnivased pure) - in which (yasmin) one should reside (saṃnivased) city (pure); पुरस्याभ्यन्तरे (purasyābhyantare) - in the interior of the city; तस्य (tasya) - of that (one); मनः (manaḥ) - mind; च (ca) - and; आर्ज्यं (āryam) - should be maintained; न (na) - not; बाह्यतः (bāhyataḥ) - externally;]
(Having considered the direction previously seen, in which city one should reside; in the interior of the city, of that person, the mind should be maintained, not externally.)
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॥
purasya abhyantare tiṣṭhan yasminn āvasathe vaset. tasminn āvasathe dhāryaṃ sabāhyābhyantaraṃ manaḥ ॥14-19-32॥
[पुरस्य (purasya) - of the city; अभ्यन्तरे (abhyantare) - inside; तिष्ठन् (tiṣṭhan) - remaining; यस्मिन् (yasmin) - in which; आवसथे (āvasathe) - dwelling; वसेत् (vaset) - should dwell; तस्मिन् (tasmin) - in that; आवसथे (āvasathe) - dwelling; धार्यं (dhāryam) - should be restrained; स (sa) - with; बाह्य (bāhya) - outer; अभ्यन्तरं (abhyantaram) - inner; मनः (manaḥ) - mind;]
(Of the city inside remaining in which dwelling should dwell. In that dwelling should be restrained with outer and inner mind.)
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॥
pracintyāvasathaṃ kṛtsnaṃ yasmin kāye'vatiṣṭhate। tasmin kāye manaścāryaṃ na kathaṃcana bāhyataḥ॥14-19-33॥
[प्रचिन्त्यावसथं (pracintyāvasatham) - having carefully considered the abode; कृत्स्नं (kṛtsnam) - entire; whole; यस्मिन्काये (yasmin kāye) - in which body; अवतिष्ठते (avatiṣṭhate) - resides; remains; तस्मिन्काये (tasmin kāye) - in that body; मनः (manaḥ) - mind; च (ca) - and; आर्यम् (āryam) - should be kept; should move (here, should be applied); न (na) - not; कथञ्चन (kathaṃcana) - in any way; at all; बाह्यतः (bāhyataḥ) - externally; outside;]
(Having carefully considered the entire abode in which the body resides, in that body the mind also should be kept, not at all (should it go) externally.)
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॥
saṃniyamyendriyagrāmaṃ nirghoṣe nirjane vane। kāyamabhyantaraṃ kṛtsnamekāgraḥ paricintayet ॥14-19-34॥
[संनियम्य (saṃniyamya) - having restrained; इन्द्रियग्रामं (indriyagrāmam) - the group of senses; निर्घोषे (nirghoṣe) - where there is no noise; निर्जने (nirjane) - in a solitary place; वने (vane) - in a forest; कायम् (kāyam) - body; अभ्यन्तरं (abhyantaram) - internal; कृत्स्नम् (kṛtsnam) - entire; एकाग्रः (ekāgraḥ) - one-pointed; परिचिन्तयेत् (paricintayet) - should contemplate;]
(Having restrained the group of senses, in a place without noise, in a solitary forest, the one-pointed (mind) should contemplate the entire internal body.)
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॥
dantāṃstālu ca jihvāṃ ca galaṃ grīvāṃ tathaiva ca। hṛdayaṃ cintayeccāpi tathā hṛdayabandhanam ॥14-19-35॥
[दन्तान् (dantān) - teeth; तालु (tālu) - palate; च (ca) - and; जिह्वां (jihvāṃ) - tongue; च (ca) - and; गलम् (galaṃ) - throat; ग्रीवां (grīvāṃ) - neck; तथैव (tathaiva) - likewise; च (ca) - and; हृदयं (hṛdayaṃ) - heart; चिन्तयेत् (cintayet) - should meditate; च (ca) - and; अपि (api) - also; तथा (tathā) - thus; हृदयबन्धनम् (hṛdayabandhanam) - heart-restraint;]
(Teeth, palate and tongue and throat, neck likewise and heart one should meditate and also thus heart-restraint.)
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॥
ity uktaḥ sa mayā śiṣyo medhāvī madhusūdana. papraccha punar evemam mokṣadharmaṃ sudurvacam ॥14-19-36॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been addressed; स (sa) - he; मया (mayā) - by me; शिष्यः (śiṣyaḥ) - disciple; मेधावी (medhāvī) - intelligent; मधुसूदन (madhusūdana) - Madhusūdana; पप्रच्छ (papraccha) - asked; पुनः (punaḥ) - again; एव (eva) - indeed; इमम् (imam) - this; मोक्षधर्मम् (mokṣadharmam) - the law of liberation; सुदुर्वचम् (sudurvacam) - very difficult to express;]
(Thus having been addressed by me, the intelligent disciple Madhusūdana asked again indeed this law of liberation very difficult to express.)
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॥
bhuktaṃ bhuktaṃ katham idam annaṃ koṣṭhe vipacyate। kathaṃ rasatvaṃ vrajati śoṇitaṃ jāyate katham॥ tathā māṃsaṃ ca medaś ca snāyvasthīni ca poṣati॥14-19-37॥
[भुक्तं (bhuktaṃ) - eaten; भुक्तं (bhuktaṃ) - eaten; कथम् (katham) - how; इदम् (idam) - this; अन्नम् (annam) - food; कोष्ठे (koṣṭhe) - in the stomach; विपच्यते (vipacyate) - is digested; कथम् (katham) - how; रसत्वम् (rasatvam) - the state of being rasa (essence); व्रजति (vrajati) - goes; शोणितम् (śoṇitam) - blood; जायते (jāyate) - is born; कथम् (katham) - how; तथा (tathā) - likewise; मांसम् (māṃsam) - flesh; च (ca) - and; मेदः (medaḥ) - fat; च (ca) - and; स्नाय्वस्थीनि (snāyvasthīni) - tendons and bones; च (ca) - and; पोषति (poṣati) - nourishes;]
(Eaten eaten how this food in the stomach is digested? How it attains the state of essence, how blood is born? Likewise, flesh and fat and tendons and bones and nourishes? (14-19-37))
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॥
katham etāni sarvāṇi śarīrāṇi śarīriṇām। vardhante vardhamānasya vardhate ca kathaṃ balam ॥ nir-ojasāṃ niṣkramaṇaṃ malānāṃ ca pṛthak-pṛthak ॥14-19-38॥
[कथम् (katham) - how; एतानि (etāni) - these; सर्वाणि (sarvāṇi) - all; शरीराणि (śarīrāṇi) - bodies; शरीरिणाम् (śarīriṇām) - of embodied beings; वर्धन्ते (vardhante) - grow; वर्धमानस्य (vardhamānasya) - of the growing (one/person); वर्धते (vardhate) - (it) increases; च (ca) - and; कथम् (katham) - how; बलम् (balam) - strength; निरोजसाम् (nir-ojasām) - of those without ojas; निष्क्रमणम् (niṣkramaṇam) - exit; मलानाम् (malānām) - of impurities; च (ca) - and; पृथक्पृथक् (pṛthak-pṛthak) - separately;}], ॥१४-१९-३८॥ (14-19-38) - ;]
(How do these all bodies of embodied beings grow? Of the growing one, how does strength grow, and how the exit of ojas-less, and how the impurities, separately?)
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॥
kuto vāyaṃ praśvasiti ucchvasity api vā punaḥ। kaṃ ca deśam adhiṣṭhāya tiṣṭhaty ātmā ayam ātmani ॥14-19-39॥
[कुतः (kutaḥ) - from where; वा (vā) - or; अयम् (ayam) - this; प्रश्वसिति (praśvasiti) - inhales; उच्छ्वसिति (ucchvasiti) - exhales; अपि (api) - also; वा (vā) - or; पुनः (punaḥ) - again; कं (kaṃ) - which; च (ca) - and; देशम् (deśam) - place; अधिष्ठाय (adhiṣṭhāya) - having established; तिष्ठति (tiṣṭhati) - remains; आत्मा (ātmā) - self; अयम् (ayam) - this; आत्मनि (ātmani) - in the self;]
(From where or does this (self) inhale, or also exhale again? And having established which place, does this self remain in the self?)
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॥
jīvaḥ kāyaṃ vahati cecceṣṭayānaḥ kalevaram। kiṃvarṇaṃ kīdṛśaṃ caiva niveśayati vai manaḥ ॥ yāthātathyena bhagavan vaktum arhasi me' nagha ॥14-19-40॥
[जीवः (jīvaḥ) - the living being; कायं (kāyaṃ) - body; वहति (vahati) - carries; चेत् (cet) - if; चेष्टयानः (ceṣṭayānaḥ) - moving; active; कलेवरम् (kalevaram) - the covering (body); किंवर्णं (kiṃvarṇaṃ) - of what color; कीदृशं (kīdṛśaṃ) - of what kind; च (ca) - and; एव (eva) - indeed; निवेशयति (niveśayati) - places; directs; वै (vai) - truly; मनः (manaḥ) - mind; याथातथ्येन (yāthātathyena) - according to reality; factually; भगवन् (bhagavan) - O Lord; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you are fit; you should; मे (me) - to me; अनघ (anagha) - O sinless one;]
(The living being carries the body if moving, the covering. Of what color, of what kind, and indeed, does it place truly (the) mind? According to reality, O Lord, you should speak to me, O sinless one.)
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॥
iti samparipṛṣṭo'ham tena vipreṇa mādhava। pratyabruvaṁ mahābāho yathāśrutam ariṁdama ॥14-19-41॥
[इति (iti) - thus; सम्परिपृष्टः (samparipṛṣṭaḥ) - having been thoroughly questioned; अहम् (aham) - I; तेन (tena) - by him; विप्रेण (vipreṇa) - by the brāhmaṇa; माधव (mādhava) - O Mādhava; प्रत्यब्रुवम् (pratyabruvam) - I answered; महाबाहो (mahābāho) - O mighty-armed; यथा-श्रुतम् (yathā-śrutam) - as heard; अरिंदम (ariṁdama) - O subduer of enemies;]
(Thus, having been thoroughly questioned I by him, by the brāhmaṇa, O Mādhava, I answered, O mighty-armed, as heard, O subduer of enemies.)
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॥
yathā svakōṣṭhē prakṣipya kōṣṭhaṃ bhāṇḍamanā bhavēt। tathā svakāyē prakṣipya manō dvārairaniścalaiḥ ॥ ātmānaṃ tatra mārgēta pramādaṃ parivarjayēt ॥14-19-42॥
[यथा (yathā) - just as; स्वकोष्ठे (svakoṣṭhe) - in one's own chamber; प्रक्षिप्य (prakṣipya) - having placed; कोष्ठं (koṣṭham) - container; भाण्डमना (bhāṇḍamanā) - with the mind on the vessel; भवेत् (bhavet) - should be; तथा (tathā) - so; स्वकाये (svakāye) - in one's own body; प्रक्षिप्य (prakṣipya) - having placed; मनो (mano) - mind; द्वारैः (dvāraiḥ) - by the gates; अनिश्चलैः (aniścalaiḥ) - unshaken; आत्मानं (ātmānam) - oneself; तत्र (tatra) - there; मार्गेत (mārgēta) - should seek; प्रमादं (pramādam) - inattention; परिवर्जयेत् (parivarjayēt) - should avoid;]
(Just as, in one's own chamber, having placed the container, with the mind on the vessel, one should be; so, in one's own body, having placed the mind by the unshaken gates, oneself there should seek, inattention should avoid.)
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॥
evaṃ satatam-udyuktaḥ prītātmā na-cirād-iva। āsādayati tad brahma yat dṛṣṭvā syāt pradhānavit ॥14-19-43॥
[एवं (evaṃ) - thus; सततम् (satatam) - constantly; उद्युक्तः (udyuktaḥ) - engaged; प्रीतम् आत्मा (prīta-ātmā) - with a delighted mind; न (na) - not; चिरात् (cirāt) - after a long time; इव (iva) - as if; आसादयति (āsādayati) - attains; तत् (tat) - that; ब्रह्म (brahma) - brahman; यत् (yat) - which; दृष्ट्वा (dṛṣṭvā) - having seen; स्यात् (syāt) - one becomes; प्रधानवित् (pradhānavit) - knower of pradhāna (primordial matter);]
(Thus, constantly engaged, with a delighted mind, not after a long time as if, attains that brahman, which having seen, one becomes a knower of pradhāna.)
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॥
na tvasau cakṣuṣā grāhyo na ca sarvair apīndriyaiḥ। manasaiva pradīpena mahān ātmani dṛśyate ॥14-19-44॥
[न (na) - not; तु (tu) - but; असौ (asau) - that (one); चक्षुषा (cakṣuṣā) - by the eye; ग्राह्यः (grāhyaḥ) - perceptible; न (na) - not; च (ca) - and; सर्वैः (sarvaiḥ) - by all; अपि (api) - even; इन्द्रियैः (indriyaiḥ) - by the senses; मनसा (manasā) - by the mind; एव (eva) - alone; प्रदीपेन (pradīpena) - by the lamp; महान् (mahān) - great; आत्मनि (ātmani) - in the self; दृश्यते (dṛśyate) - is seen;]
(Not but that (one) by the eye perceptible, not and by all even senses; by the mind alone, by the lamp, great in the self is seen.)
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॥
sarvataḥ-pāṇi-pādam taṃ sarvataḥ-akṣi-śiras-mukham। jīvaḥ niṣkrāntam ātmānam śarīrāt samprapaśyati ॥14-19-45॥
[सर्वतःपाणिपादं (sarvataḥ-pāṇi-pādam) - having hands and feet everywhere; तं (tam) - him; सर्वतोक्षिशिरोमुखम् (sarvataḥ-akṣi-śiras-mukham) - having eyes, heads, and faces everywhere; जीवः (jīvaḥ) - the living being; निष्क्रान्तम् (niṣkrāntam) - departed; आत्मानम् (ātmānam) - the self; शरीरात् (śarīrāt) - from the body; सम्प्रपश्यति (samprapaśyati) - clearly sees;]
(Having hands and feet everywhere, him, having eyes, heads, and faces everywhere; the living being, departed, the self, from the body, clearly sees.)
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॥
sa tad-utsṛjya dehaṃ svaṃ dhārayan brahma kevalam। ātmānam ālokayati manasā prahasann iva॥14-19-46॥
[स (sa) - he; तदुत्सृज्य (tad-utsṛjya) - having abandoned that; देहं (dehaṃ) - body; स्वं (svaṃ) - own; धारयन् (dhārayan) - sustaining; ब्रह्म (brahma) - Brahman; केवलम् (kevalam) - alone; आत्मानम् (ātmānam) - the self; आलोकयति (ālokayati) - beholds; मनसा (manasā) - with the mind; प्रहसन्निव (prahasann iva) - as if smiling;]
(He, having abandoned that own body, sustaining only Brahman alone, beholds the self with the mind, as if smiling.)
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॥
idaṁ sarvarahasyaṁ te mayoktaṁ dvijasattama. āpṛcche sādhayiṣyāmi gaccha śiṣya yathāsukham ॥14-19-47॥
[इदं (idaṁ) - this; सर्वरहस्यं (sarvarahasyaṁ) - all the secrets; ते (te) - to you; मया (mayā) - by me; उक्तं (uktaṁ) - spoken; द्विजसत्तम (dvijasattama) - O best of the twice-born; आपृच्छे (āpṛcche) - I take leave; साधयिष्यामि (sādhayiṣyāmi) - I will accomplish; गच्छ (gaccha) - go; शिष्य (śiṣya) - O disciple; यथासुखम् (yathāsukham) - as you please;]
(This all-secret to you by me spoken, O best of the twice-born. I take leave, I will accomplish. Go, O disciple, as you please. (14-19-47))
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॥
ity uktaḥ sa tadā kṛṣṇa mayā śiṣyo mahātapāḥ। agacchata yathākāmaṃ brāhmaṇaś chinna-saṃśayaḥ॥14-19-48॥
[इति (iti) - thus; उक्तः (uktaḥ) - spoken; स (sa) - he; तदा (tadā) - then; कृष्ण (kṛṣṇa) - Kṛṣṇa; मया (mayā) - by me; शिष्यः (śiṣyaḥ) - disciple; महातपाः (mahātapāḥ) - great in austerity; अगच्छत् (agacchat) - went; यथाकामम् (yathākāmam) - as he desired; ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; छिन्नसंशयः (chinna-saṃśayaḥ) - one whose doubts cut off;]
(Thus spoken, he then, O Kṛṣṇa, by me, the disciple great in austerity, went as he desired, the brāhmaṇa whose doubts were cut off.)
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 uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; (a proper noun, name of Kṛṣṇa or his father); उवाच (uvāca) - said;]
(Vāsudeva said;)
Vāsudeva said.
इत्युक्त्वा स तदा वाक्यं मां पार्थ द्विजपुङ्गवः। मोक्षधर्माश्रितः सम्यक्तत्रैवान्तरधीयत ॥१४-१९-४९॥
ity uktvā sa tadā vākyaṃ māṃ pārtha dvijapuṅgavaḥ। mokṣadharmāśritaḥ samyaktatraivāntaradhīyata ॥14-19-49॥
[इति (iti) - thus; उक्त्वा (uktvā) - having spoken; स (sa) - he; तदा (tadā) - then; वाक्यं (vākyaṃ) - speech; माम् (mām) - to me; पार्थ (pārtha) - O Pārtha; द्विजपुङ्गवः (dvijapuṅgavaḥ) - best of the twice-born; मोक्षधर्माश्रितः (mokṣadharmāśritaḥ) - resorted to the dharma of liberation; सम्यक् (samyak) - properly; तत्रैव (tatraiva) - there itself; अन्तरधीयत (antaradhīyata) - disappeared;]
(Thus having spoken that speech to me, O Pārtha, the best of the twice-born, who had resorted to the dharma of liberation, then properly disappeared right there.)
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॥
kaccidetattvayā pārtha śrutamekāgracetasā। tadāpi hi rathasthastvaṁ śrutavānetadeva hi ॥14-19-50॥
[कच्चित् (kaccit) - whether; एतत् (etat) - this; त्वया (tvayā) - by you; पार्थ (pārtha) - O Pārtha; श्रुतम् (śrutam) - heard; एकाग्रचेतसा (ekāgracetasā) - with concentrated mind; तदा अपि (tadā api) - then also; हि (hi) - indeed; रथस्थः (rathasthaḥ) - standing on the chariot; त्वम् (tvam) - you; श्रुतवान् (śrutavān) - did hear; एतत् एव (etat eva) - this only; हि (hi) - indeed;]
(Whether this by you, O Pārtha, has been heard with concentrated mind? Then also indeed, standing on the chariot, you did hear this only indeed.)
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॥
naitatpārtha suvi-jñeyaṃ vyāmiśreṇeti me matiḥ। nareṇākṛtasaṃjñena vidagdhena-akṛtātmanā ॥14-19-51॥
[न एतत् (na etat) - not this; पार्थ (pārtha) - O Pārtha; सुविज्ञेयं (suvi-jñeyam) - easily understood; व्यामिश्रेण (vyāmiśreṇa) - by the mixed (one); इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion; नरेण (nareṇa) - by a man; अकृतसञ्ज्ञेन (akṛta-saṃjñena) - by one lacking real knowledge; विदग्धेन (vidagdhena) - by the clever; अकृतात्मना (akṛtātmanā) - by one without self-discipline;]
(Not this, O Pārtha, easily understood by the mixed, thus my opinion. By a man lacking real knowledge, by the clever, by one without self-discipline.)
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॥
surahasyaṃ idaṃ proktaṃ devānāṃ bharatarṣabha। kaccin nedaṃ śrutaṃ pārtha martyena anyena kenacit ॥14-19-52॥
[सुरहस्यम् (surahasyaṃ) - secret of the gods; इदम् (idaṃ) - this; प्रोक्तम् (proktam) - spoken; देवानाम् (devānām) - of the gods; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas; कच्चित् (kaccit) - perhaps; न (na) - not; इदम् (idaṃ) - this; श्रुतम् (śrutam) - heard; पार्थ (pārtha) - O Pārtha; मर्त्येन (martyena) - by mortal; अन्येन (anyena) - by another; केनचित् (kenacit) - by anyone;]
(This secret of the gods is spoken, O bull among the Bharatas. Perhaps this has not been heard, O Pārtha, by any other mortal.)
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॥
na hy etac chrotum arho'nyo manuṣyas tvām ṛte 'nagha। naitad adya suvi-jñeyaṃ vyāmiśreṇāntarātmanā ॥14-19-53॥
[न (na) - not; हि (hi) - indeed; एतत् (etat) - this; श्रोतुम् (śrotum) - to hear; अर्हः (arhaḥ) - worthy; अन्यः (anyaḥ) - other; मनुष्यः (manuṣyaḥ) - man; त्वाम् (tvām) - you; ऋते (ṛte) - except; अनघ (anagha) - O sinless one; न (na) - not; एतत् (etat) - this; अद्य (adya) - today; सुविज्ञेयम् (su-vijñeyam) - easily to be understood; व्यामिश्रेण (vyāmiśreṇa) - with a confused; अन्तरात्मना (antarātmanā) - by (one whose) inner self;]
(Not indeed this to hear worthy other man except you, O sinless one; not this today easily to be understood by one whose inner self is confused.)
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॥
kriyāvadbhir hi kaunteya devalokaḥ samāvṛtaḥ। na caitad iṣṭaṃ devānāṃ martyai rūpanivartanam ॥14-19-54॥
[क्रियावद्भिः (kriyāvadbhiḥ) - by those engaged in ritual acts; हि (hi) - indeed; कौन्तेय (kaunteya) - O son of Kunti; देवलोकः (devalokaḥ) - the world of the gods; समावृतः (samāvṛtaḥ) - is filled; न (na) - not; च (ca) - and; एतत् (etad) - this; इष्टं (iṣṭam) - desired; देवानाम् (devānām) - by the gods; मर्त्यैः (martyaiḥ) - by mortals; रूपनिवर्तनम् (rūpanivartanam) - returning to a mortal form;]
(Indeed, O son of Kunti, the world of the gods is filled by those engaged in ritual acts; and this, returning to mortal form by mortals, is not desired by the gods.)
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॥
parā hi sā gatiḥ pārtha yattadbrahma sanātanam। yatrāmṛtatvaṃ prāpnoti tyaktvā duḥkhaṃ sadā sukhī ॥14-19-55॥
[परा (parā) - highest; हि (hi) - indeed; सा (sā) - that; गतिः (gatiḥ) - path; पार्थ (pārtha) - O Pārtha; यत् (yat) - which; तद् (tad) - that; ब्रह्म (brahma) - Brahman; सनातनम् (sanātanam) - eternal; यत्र (yatra) - where; अमृतत्वं (amṛtatvam) - immortality; प्राप्नोति (prāpnoti) - attains; त्यक्त्वा (tyaktvā) - having abandoned; दुःखं (duḥkham) - suffering; सदा (sadā) - always; सुखी (sukhī) - happy;]
(Highest indeed that path, O Pārtha, which is that Brahman, eternal; where immortality one attains, having abandoned suffering, always happy.)
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॥
evaṁ hi dharmam āsthāya ye'pi syuḥ pāpayonayaḥ। striyo vaiśyās tathā śūdrās te'pi yānti parāṁ gatim ॥14-19-56॥
[एवं (evaṁ) - thus; हि (hi) - indeed; धर्मम् (dharmam) - dharma; आस्थाय (āsthāya) - having adopted; ये (ye) - who; अपि (api) - even; स्युः (syuḥ) - may be; पापयोनयः (pāpayonayaḥ) - of sinful birth; स्त्रियः (striyaḥ) - women; वैश्याः (vaiśyāḥ) - vaiśyas; तथा (tathā) - likewise; शूद्राः (śūdrāḥ) - śūdras; ते (te) - they; अपि (api) - also; यान्ति (yānti) - go; पराम् (parām) - supreme; गतिम् (gatim) - state;]
(Thus indeed, having adopted dharma, who even may be of sinful birth, women, vaiśyas, likewise śūdras, they also go to the supreme state.)
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॥
kiṁ punarbrāhmaṇāḥ pārtha kṣatriyā vā bahuśrutāḥ। svadharmaratayo nityaṁ brahmalokaparāyaṇāḥ॥14-19-57॥
[किं (kiṁ) - what; पुनः (punar) - again; moreover; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; पार्थ (pārtha) - O Pārtha; क्षत्रियाः (kṣatriyāḥ) - Kṣatriyas; वा (vā) - or; बहुश्रुताः (bahuśrutāḥ) - learned; well-versed; स्वधर्मरतयः (svadharmaratayaḥ) - devoted to their own duty; नित्यम् (nityam) - always; ब्रह्मलोकपरायणाः (brahmalokaparāyaṇāḥ) - intent on (reaching) the world of Brahma;]
(What again, Brāhmaṇas, O Pārtha, or Kṣatriyas, learned, devoted to their own duty, always intent on (reaching) the world of Brahma?)
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॥
hetumat ca etad uddiṣṭam upāyāḥ ca asya sādhane। siddheḥ phalam ca mokṣaḥ ca duḥkhasya ca vinirṇayaḥ ॥ ataḥ param sukham tu anyat kiṁ nu syāt bharatarṣabha ॥14-19-58॥
[हेतुमत् (hetumat) - with reason; च (ca) - and; एतत् (etat) - this; उद्दिष्टम् (uddiṣṭam) - declared; उपायाः (upāyāḥ) - means; च (ca) - and; अस्य (asya) - of this; साधने (sādhane) - in accomplishment; सिद्धेः (siddheḥ) - of accomplishment; फलम् (phalam) - fruit; च (ca) - and; मोक्षः (mokṣaḥ) - liberation; च (ca) - and; दुःखस्य (duḥkhasya) - of suffering; च (ca) - and; विनिर्णयः (vinirṇayaḥ) - ascertainment; अतः (ataḥ) - therefore; परम् (param) - beyond; सुखम् (sukham) - happiness; तु (tu) - but; अन्यत् (anyat) - other; किम् (kim) - what; नु (nu) - indeed; स्यात् (syāt) - would be; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(With reason, this has been declared, and the means for its accomplishment; the fruit of accomplishment, and liberation, and the ascertainment of suffering. Therefore, O best of the Bharatas, what other happiness indeed would there be beyond this? (14-19-58))
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॥
śrutavāñchraddadhānaś ca parākrāntaś ca pāṇḍava। yaḥ parityajate martyo lokatantram asāravat॥ etair upāyaiḥ sa kṣipraṃ parāṃ gatim avāpnuyāt॥14-19-59॥
[श्रुतवान् (śrutavān) - one who has heard; श्रद्दधानः (śraddadhānaḥ) - having faith; च (ca) - and; पराक्रान्तः (parākrāntaḥ) - courageous; च (ca) - and; पाण्डव (pāṇḍava) - O son of Pāṇḍu; यः (yaḥ) - who; परित्यजते (parityajate) - abandons; मर्त्यः (martyaḥ) - mortal; लोकतन्त्रम् (lokatantram) - social conventions; असारवत् (asāravat) - as insubstantial; एतैः (etaiḥ) - by these; उपायैः (upāyaiḥ) - means; सः (saḥ) - he; क्षिप्रम् (kṣipram) - quickly; पराम् (parām) - supreme; गतिम् (gatim) - state; अवाप्नुयात् (avāpnuyāt) - may attain;]
(One who has heard, who has faith, and who is courageous, O son of Pāṇḍu; who, abandoning social conventions as insubstantial, by these means, he may quickly attain the supreme state.)
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॥
etāvad eva vaktavyaṃ nāto bhūyo'sti kiñcana। ṣaṇmāsān nityayuktasya yogaḥ pārtha pravartate ॥14-19-60॥
[एतावदेव (etāvad eva) - only this much; indeed; वक्तव्यं (vaktavyaṃ) - should be said; न (na) - not; अतः (ataḥ) - from this; than this; भूयः (bhūyaḥ) - more; further; अस्ति (asti) - is; exists; किञ्चन (kiñcana) - anything; षण्मासान् (ṣaṇmāsān) - six months; नित्ययुक्तस्य (nityayuktasya) - of one constantly dedicated; योगः (yogaḥ) - yoga; union; पार्थ (pārtha) - O Pārtha; Arjuna; प्रवर्तते (pravartate) - is set in motion; arises;]
(Only this much indeed should be said; not from this is there anything more. For six months, of one constantly dedicated, yoga, O Pārtha, arises.)
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)
