14.019
The Brāhmaṇa said;
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Liberated from all saṁskāras, then (one) attains the eternal Brahman—the highest, completely tranquil, immovable, divine, and imperishable. (14-19-13)
Therefore, further I shall proclaim the unsurpassed science of yoga, by knowing which yogis perceive the perfected Self in the world. (14-19-14)
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)
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)
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)
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)
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)
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)
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)
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)
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)
He indeed acquires bodies mutually as desired; having turned away from old age and death, he neither rejoices nor grieves. (14-19-24)
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)
Even when the worlds perish, he feels no fear; when all beings suffer, he is not disturbed by anyone. (14-19-26)
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)
Weapons do not pierce him, nor is there death for him. There is nothing anywhere in the world happier than this. (14-19-28)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
He, having given up his own body, abiding solely in Brahman, beholds his self with his mind, as if smiling. (14-19-46)
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)
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 said.
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)
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)
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)
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)
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)
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)
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)
Thus, even those of sinful birth—women, vaiśyas, and likewise śūdras—if they adopt dharma, they too attain the supreme state. (14-19-56)
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)
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)
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)
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)
