14.019
brāhmaṇa uvāca॥
The Brāhmaṇa said;
yaḥ syād ekāyane līnas tūṣṇīṃ kiñcid acintayan। pūrvaṃ pūrvaṃ parityajya sa nirārambhako bhavet ॥14-19-1॥
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)
sarvamitraḥ sarvasahaḥ samaraktō jitēndriyaḥ। vyapētabhayamanyuśca kāmahā mucyatē naraḥ॥14-19-2॥
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)
ātmavat sarvabhūteṣu yaś cāren niyataḥ śuciḥ | amānī nirabhimānaḥ sarvato mukta eva saḥ ॥14-19-3॥
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)
jīvitaṃ maraṇaṃ cobhe sukhaduḥkhe tathaiva ca। lābhālābhe priyadveṣye yaḥ samaḥ sa ca mucyate॥14-19-4॥
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)
na kasyacit spṛhayate nāvajānāti kiñcana। nirdvandvo vītarāgātmā sarvato mukta eva saḥ ॥14-19-5॥
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)
anamitrō'tha nirbandhuranapatyaśca yaḥ kvacit। tyaktadharmārthakāmaśca nirākāṅkṣī sa mucyatē ॥14-19-6॥
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)
naiva dharmī na cādharmī pūrvopacithā ca yaḥ। dhātu-kṣaya-praśāntātmā nirdvandvaḥ sa vimucyate॥14-19-7॥
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)
akarmā ca avikāṅkṣaś ca paśyan jagad aśāśvatam। asvastham avaśam nityam janma-saṁsāra-mohitam ॥14-19-8॥
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)
vairāgyabuddhiḥ satataṃ tāpadoṣavyapekṣakaḥ। ātmabandhavinirmokṣaṃ sa karotyacirādiva ॥14-19-9॥
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)
agandharasamasparśamaśabdhamaparigraham | arūpamanabhijñeyaṃ dṛṣṭvātmānaṃ vimucyate ॥14-19-10॥
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)
pañcabhūtaguṇair hīnam amūrtim adalepakam। aguṇaṃ guṇabhoktāraṃ yaḥ paśyati sa mucyate॥14-19-11॥
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)
vihāya sarvasaṅkalpān buddhyā śārīramānasān। śanair nirvāṇam āpnoti nirindhana ivānalaḥ ॥14-19-12॥
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)
vimuktaḥ sarvasaṁskāraistato brahma sanātanam। paramāpnoti saṁśāntamacalaṁ divyamakṣaram ॥14-19-13॥
Liberated from all saṁskāras, then (one) attains the eternal Brahman—the highest, completely tranquil, immovable, divine, and imperishable. (14-19-13)
ataḥ paraṃ pravakṣyāmi yogaśāstram anuttamam। yaj jñātvā siddham ātmānaṃ loke paśyanti yoginaḥ ॥14-19-14॥
Therefore, further I shall proclaim the unsurpassed science of yoga, by knowing which yogis perceive the perfected Self in the world. (14-19-14)
tasyopadeśaṃ paśyāmi yathāvat tan nibodha me। yair dvāraiś cārayannityaṃ paśyaty ātmānam ātmani॥14-19-15॥
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)
indriyāṇi tu saṁhṛtya mana ātmani dhārayet। tīvraṁ taptvā tapaḥ pūrvaṁ tato yoktum-upakramet॥14-19-16॥
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)
tapasvī tyaktasaṅkalpo dambhāhaṅkāravarjitaḥ। manīṣī manasā vipraḥ paśyatyātmānamātmani ॥14-19-17॥
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)
sa cec chaknoty ayaṁ sādhuḥ yuktum ātmānam ātmani। tata ekāntaśīlaḥ sa paśyati ātmānam ātmani॥14-19-18॥
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)
saṁyataḥ satataṁ yukta ātmavān vijitendriyaḥ। tathā ayam ātmanā ātmānaṁ sādhu yuktaḥ prapaśyati॥14-19-19॥
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)
yathā hi puruṣaḥ svapne dṛṣṭvā paśyatyasāviti। tathārūpamivātmānaṃ sādhu yuktaḥ prapaśyati ॥14-19-20॥
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)
iṣīkāṁ vā yathā muñjāt kaścid nirhṛtya darśayet. yogī niṣkṛṣṭam ātmānaṁ tathā sampaśyate tanau ॥14-19-21॥
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)
muñjaṃ śarīraṃ tasyāhuriṣīkāmātmani śritām। etannidarśanaṃ proktaṃ yogavidbhiranuttamam॥14-19-22॥
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)
yadā hi yuktam-ātmānaṃ samyak-paśyati deha-bhṛt। tadā asya neśate kaścit trailokyasya api yaḥ prabhuḥ॥14-19-23॥
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)
anyonyāś caiva tanavo yatheṣṭaṃ pratipadyate। vinivṛtya jarāmṛtyū na hṛṣyati na śocati ॥14-19-24॥
He indeed acquires bodies mutually as desired; having turned away from old age and death, he neither rejoices nor grieves. (14-19-24)
devānām api devatvaṁ yuktaḥ kārayate vaśī। brahma cāvyayam āpnoti hitvā deham aśāśvatam ॥14-19-25॥
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)
vinaśyatsv api lokeṣu na bhayaṃ tasya jāyate. kliśyamāneṣu bhūteṣu na sa kliśyati kenacit ॥14-19-26॥
Even when the worlds perish, he feels no fear; when all beings suffer, he is not disturbed by anyone. (14-19-26)
duḥkhaśokamayair ghoraiḥ saṅgasnehasamudbhavaiḥ। na vicālyeta yuktātmā niḥspṛhaḥ śāntamānasaḥ ॥14-19-27॥
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)
nainaṃ śastrāṇi vidhyante na mṛtyuś cāsya vidyate। nātaḥ sukhataraṃ kiñcil loke kvacana vidyate॥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)
samyagyuktvā yad-ātmānam-ātmany-eva prapaśyati। tadaiva na spṛhayate sākṣād-api śatakratoḥ ॥14-19-29॥
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)
nirvedastu na gantavyo yuñjānena kathañcana. yogamekāntaśīlastu yathā yuñjīta tacchṛṇu ॥14-19-30॥
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)
dṛṣṭapūrvāṃ diśaṃ cintya yasmin saṃnivased pure। purasyābhyantare tasya manaś cāryaṃ na bāhyataḥ ॥14-19-31॥
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)
purasya abhyantare tiṣṭhan yasminn āvasathe vaset. tasminn āvasathe dhāryaṃ sabāhyābhyantaraṃ manaḥ ॥14-19-32॥
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)
pracintyāvasathaṃ kṛtsnaṃ yasmin kāye'vatiṣṭhate। tasmin kāye manaścāryaṃ na kathaṃcana bāhyataḥ॥14-19-33॥
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)
saṃniyamyendriyagrāmaṃ nirghoṣe nirjane vane। kāyamabhyantaraṃ kṛtsnamekāgraḥ paricintayet ॥14-19-34॥
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)
dantāṃstālu ca jihvāṃ ca galaṃ grīvāṃ tathaiva ca। hṛdayaṃ cintayeccāpi tathā hṛdayabandhanam ॥14-19-35॥
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)
ity uktaḥ sa mayā śiṣyo medhāvī madhusūdana. papraccha punar evemam mokṣadharmaṃ sudurvacam ॥14-19-36॥
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)
bhuktaṃ bhuktaṃ katham idam annaṃ koṣṭhe vipacyate। kathaṃ rasatvaṃ vrajati śoṇitaṃ jāyate katham॥ tathā māṃsaṃ ca medaś ca snāyvasthīni ca poṣati॥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)
katham etāni sarvāṇi śarīrāṇi śarīriṇām। vardhante vardhamānasya vardhate ca kathaṃ balam ॥ nir-ojasāṃ niṣkramaṇaṃ malānāṃ ca pṛthak-pṛthak ॥14-19-38॥
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)
kuto vāyaṃ praśvasiti ucchvasity api vā punaḥ। kaṃ ca deśam adhiṣṭhāya tiṣṭhaty ātmā ayam ātmani ॥14-19-39॥
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)
jīvaḥ kāyaṃ vahati cecceṣṭayānaḥ kalevaram। kiṃvarṇaṃ kīdṛśaṃ caiva niveśayati vai manaḥ ॥ yāthātathyena bhagavan vaktum arhasi me' nagha ॥14-19-40॥
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)
iti samparipṛṣṭo'ham tena vipreṇa mādhava। pratyabruvaṁ mahābāho yathāśrutam ariṁdama ॥14-19-41॥
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)
yathā svakōṣṭhē prakṣipya kōṣṭhaṃ bhāṇḍamanā bhavēt। tathā svakāyē prakṣipya manō dvārairaniścalaiḥ ॥ ātmānaṃ tatra mārgēta pramādaṃ parivarjayēt ॥14-19-42॥
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)
evaṃ satatam-udyuktaḥ prītātmā na-cirād-iva। āsādayati tad brahma yat dṛṣṭvā syāt pradhānavit ॥14-19-43॥
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)
na tvasau cakṣuṣā grāhyo na ca sarvair apīndriyaiḥ। manasaiva pradīpena mahān ātmani dṛśyate ॥14-19-44॥
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)
sarvataḥ-pāṇi-pādam taṃ sarvataḥ-akṣi-śiras-mukham। jīvaḥ niṣkrāntam ātmānam śarīrāt samprapaśyati ॥14-19-45॥
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)
sa tad-utsṛjya dehaṃ svaṃ dhārayan brahma kevalam। ātmānam ālokayati manasā prahasann iva॥14-19-46॥
He, having given up his own body, abiding solely in Brahman, beholds his self with his mind, as if smiling. (14-19-46)
idaṁ sarvarahasyaṁ te mayoktaṁ dvijasattama. āpṛcche sādhayiṣyāmi gaccha śiṣya yathāsukham ॥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)
ity uktaḥ sa tadā kṛṣṇa mayā śiṣyo mahātapāḥ। agacchata yathākāmaṃ brāhmaṇaś chinna-saṃśayaḥ॥14-19-48॥
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)
vāsudeva uvāca॥
Vāsudeva said.
ity uktvā sa tadā vākyaṃ māṃ pārtha dvijapuṅgavaḥ। mokṣadharmāśritaḥ samyaktatraivāntaradhīyata ॥14-19-49॥
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)
kaccidetattvayā pārtha śrutamekāgracetasā। tadāpi hi rathasthastvaṁ śrutavānetadeva hi ॥14-19-50॥
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)
naitatpārtha suvi-jñeyaṃ vyāmiśreṇeti me matiḥ। nareṇākṛtasaṃjñena vidagdhena-akṛtātmanā ॥14-19-51॥
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)
surahasyaṃ idaṃ proktaṃ devānāṃ bharatarṣabha। kaccin nedaṃ śrutaṃ pārtha martyena anyena kenacit ॥14-19-52॥
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)
na hy etac chrotum arho'nyo manuṣyas tvām ṛte 'nagha। naitad adya suvi-jñeyaṃ vyāmiśreṇāntarātmanā ॥14-19-53॥
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)
kriyāvadbhir hi kaunteya devalokaḥ samāvṛtaḥ। na caitad iṣṭaṃ devānāṃ martyai rūpanivartanam ॥14-19-54॥
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)
parā hi sā gatiḥ pārtha yattadbrahma sanātanam। yatrāmṛtatvaṃ prāpnoti tyaktvā duḥkhaṃ sadā sukhī ॥14-19-55॥
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)
evaṁ hi dharmam āsthāya ye'pi syuḥ pāpayonayaḥ। striyo vaiśyās tathā śūdrās te'pi yānti parāṁ gatim ॥14-19-56॥
Thus, even those of sinful birth—women, vaiśyas, and likewise śūdras—if they adopt dharma, they too attain the supreme state. (14-19-56)
kiṁ punarbrāhmaṇāḥ pārtha kṣatriyā vā bahuśrutāḥ। svadharmaratayo nityaṁ brahmalokaparāyaṇāḥ॥14-19-57॥
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)
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॥
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)
śrutavāñchraddadhānaś ca parākrāntaś ca pāṇḍava। yaḥ parityajate martyo lokatantram asāravat॥ etair upāyaiḥ sa kṣipraṃ parāṃ gatim avāpnuyāt॥14-19-59॥
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)
etāvad eva vaktavyaṃ nāto bhūyo'sti kiñcana। ṣaṇmāsān nityayuktasya yogaḥ pārtha pravartate ॥14-19-60॥
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)
