The Brahmin Teaches the Yoga of Seeing the Self

Verse 1 (14.20.1)

यः स्यादेकान्त आसीनस्तूष्णीं किञ्चिदचिन्तयन् । पूर्वंपूर्वं परित्यज्य स निरारम्भको भवेत् ॥

yaḥ syādekānta āsīnastūṣṇīṃ kiñcidacintayan | pūrvaṃpūrvaṃ parityajya sa nirārambhako bhavet

He who sits alone in solitude, thinking of nothing at all, and who lets go of each earlier thing in turn, becomes free of all undertakings.

Verse 2 (14.20.2)

सर्वमित्रः सर्वसहः शमे रक्तो जितेन्द्रियः । व्यपेतभयमन्युश्च कामहा मुच्यते नरः ॥

sarvamitraḥ sarvasahaḥ śame rakto jitendriyaḥ | vyapetabhayamanyuśca kāmahā mucyate naraḥ

A friend to all, patient with all, devoted to inner peace, master of his senses, free of fear and anger, a slayer of desire: such a man is set free.

Verse 3 (14.20.3)

आत्मवत्सर्वभूतेषु यश्चरेन्नियतः शुचिः । नित्यमेव यथान्यायं यश्चरेन्नियतेन्द्रियः । अमानी निरभीमानः सर्वतो मुक्त एव सः ॥

ātmavatsarvabhūteṣu yaścarenniyataḥ śuciḥ | nityameva yathānyāyaṃ yaścarenniyatendriyaḥ | amānī nirabhīmānaḥ sarvato mukta eva saḥ

He who, self-controlled and pure, treats all beings as he would himself, who ever lives rightly and with restrained senses, and who is free of pride and conceit, is free on every side.

Note on the text: Removed the stray backticks and quote mark round line 2 (a quoted interpolation). Lines 1 and 3 are CE 14.19.3a and 3c; line 2 is the CE star passage 14.19.3b*0042_01 (nityam eva yathānyāyaṃ yaś caren niyatendriyaḥ).

Verse 4 (14.20.4)

जीवितं मरणं चोभे सुखदुःखे तथैव च । लाभालाभे प्रियद्वेष्ये यः समः स च मुच्यते ॥

jīvitaṃ maraṇaṃ cobhe sukhaduḥkhe tathaiva ca | lābhālābhe priyadveṣye yaḥ samaḥ sa ca mucyate

Life and death, pleasure and pain, gain and loss, the dear and the disliked: he who is even-minded in all these is set free.

Verse 5 (14.20.5)

न कस्यचित्स्पृहयते नावजानाति किञ्चन । निर्द्वन्द्वो वीतरागात्मा सर्वथा मुक्त एव सः ॥

na kasyacitspṛhayate nāvajānāti kiñcana | nirdvandvo vītarāgātmā sarvathā mukta eva saḥ

He covets nothing and despises nothing at all; free of the pairs of opposites, with a mind free of passion, he is in every way set free.

Note on the text: Corrected किचन → किञ्चन (misprint in Wikisource; dropped anusvara/nasal; CE kiṃ cana).

Verse 6 (14.20.6)

अनमित्रश्च निर्बन्धुरनपत्यश्च यः क्वचित् । त्यक्तधर्मार्थकामश्च निराकाङ्क्षी च मुच्यते ॥

anamitraśca nirbandhuranapatyaśca yaḥ kvacit | tyaktadharmārthakāmaśca nirākāṅkṣī ca mucyate

Without enemies, without kin, without children anywhere, having given up dharma, wealth and desire, and free of longing, he is set free.

Note on the text: Corrected निराराङ्क्षी → निराकाङ्क्षी (misprint in Wikisource; broken akshara; CE nirākāṅkṣī).

Verse 7 (14.20.7)

नैव धर्मी न चाधर्मी पूर्वोपचितहा च यः । क्षीणधातुः प्रशान्तात्मा निर्द्वंद्वः स विमुच्यते ॥

naiva dharmī na cādharmī pūrvopacitahā ca yaḥ | kṣīṇadhātuḥ praśāntātmā nirdvaṃdvaḥ sa vimucyate

Neither righteous nor unrighteous, a destroyer of what was stored up before, his bodily constituents worn away and his mind at peace, free of the pairs of opposites, he is wholly freed.

Verse 8 (14.20.8)

अकर्मा चाविकाङ्क्षश्च पश्येज्जगदशाश्वतम् । अस्वस्थमवशं नित्यं जन्ममृत्युजरायुतम् ॥

akarmā cāvikāṅkṣaśca paśyejjagadaśāśvatam | asvasthamavaśaṃ nityaṃ janmamṛtyujarāyutam

Doing no action and wanting nothing, let him see the world as impermanent: unsteady, helpless, ever bound up with birth, death and old age.

Note on the text: Corrected अस्वस्तमवशं → अस्वस्थमवशं (misprint in Wikisource; थ→त; CE asvastham).

Verse 9 (14.20.9)

वैराग्यबुद्धिः सततं तावद्दोषव्यपेक्षकः । आत्मबन्धविनिर्मोक्षं स करोत्यचिरादिव ॥

vairāgyabuddhiḥ satataṃ tāvaddoṣavyapekṣakaḥ | ātmabandhavinirmokṣaṃ sa karotyacirādiva

With a mind set on dispassion, ever watching for the faults of the world, he soon brings about his release from the bonds of the self.

Verse 10 (14.20.10)

अगन्धमरसस्पर्शमशब्दमपरिग्रहम् । अरूपमनभिज्ञेयं दृष्ट्वाऽऽत्मानं विमुच्यते ॥

agandhamarasasparśamaśabdamaparigraham | arūpamanabhijñeyaṃ dṛṣṭvā''tmānaṃ vimucyate

Seeing the Self, which has no smell, taste or touch, no sound, no possessions, no form, and which cannot be grasped by ordinary knowing, he is set free.

Verse 11 (14.20.11)

पञ्चभूतगुणैर्हीनममूर्तिमदलेपकम् । अगुणं गुणभोक्तारं यः पश्यति स मुच्यते ॥

pañcabhūtaguṇairhīnamamūrtimadalepakam | aguṇaṃ guṇabhoktāraṃ yaḥ paśyati sa mucyate

He who sees the one that is free of the qualities of the five elements, without bodily form, untouched by stain, without qualities and yet the enjoyer of qualities, is set free.

Verse 12 (14.20.12)

विहाय सर्वसङ्कल्पान्बुद्ध्या शारीरमानसान् । शनैर्निर्वाणमाप्नोति निरिन्धन इवानलः ॥

vihāya sarvasaṅkalpānbuddhyā śārīramānasān | śanairnirvāṇamāpnoti nirindhana ivānalaḥ

Having abandoned with his intellect every intention of body and mind, he gradually attains extinction, like a fire that has no fuel left.

Verse 13 (14.20.13)

सर्वसंस्कारनिर्मुक्तो निर्द्वन्द्वो निष्परिग्रहः । तपसा इन्द्रियग्रामं यश्चरेन्मुक्त एव सः ॥

sarvasaṃskāranirmukto nirdvandvo niṣparigrahaḥ | tapasā indriyagrāmaṃ yaścarenmukta eva saḥ

Freed from every latent impression, free of the pairs of opposites, owning nothing, he who disciplines the host of his senses by austerity is indeed set free.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): the CE has these two lines only as the star passage 14.19.12d*0043_01-02 (sarvasaṃsthānanirmukto nirmamo niṣparigrahaḥ / upaśāmyendriyagrāmaṃ yaś caren mukta eva saḥ), printed after 14.19.12c.

Verse 14 (14.20.14)

विमुक्तः सर्वसंस्कारैस्ततो ब्रह्म सनातनम् । परमाप्नोति संशान्तमचलं नित्यमक्षरम् ॥

vimuktaḥ sarvasaṃskāraistato brahma sanātanam | paramāpnoti saṃśāntamacalaṃ nityamakṣaram

Released from every latent impression, he then attains the eternal Brahman: supreme, perfectly tranquil, unmoving, constant and imperishable.

Note on the text: Corrected ब्रह्मि → ब्रह्म (misprint in Wikisource; wrong ending; CE brahma).

Verse 15 (14.20.15)

अतः परं प्रवक्ष्यामि योगशास्त्रमनुत्तमम् । यज्ज्ञात्वा सिद्धमात्मानं लोके पश्यन्ति योगिनः ॥

ataḥ paraṃ pravakṣyāmi yogaśāstramanuttamam | yajjñātvā siddhamātmānaṃ loke paśyanti yoginaḥ

Now I shall set forth the supreme science of yoga, knowing which the yogis in this world see the Self made perfect.

Verse 16 (14.20.16)

तस्योपदेशं वक्ष्यामि यथावत्तन्निबोध मे । यैर्योगैर्भावयन्नित्यं पश्यत्यात्मानमात्मनि ॥

tasyopadeśaṃ vakṣyāmi yathāvattannibodha me | yairyogairbhāvayannityaṃ paśyatyātmānamātmani

I shall state its teaching; learn it from me as it is: the methods of yoga by which one, ever practising, sees the Self in the Self.

Verse 17 (14.20.17)

इन्द्रियाणि तु संहृत्य मन आत्मनि धारयेत् । तीव्रं तप्त्वा तपः पूर्वं मोक्षयोगं समाचरेत् ॥

indriyāṇi tu saṃhṛtya mana ātmani dhārayet | tīvraṃ taptvā tapaḥ pūrvaṃ mokṣayogaṃ samācaret

Drawing in the senses, let him fix the mind on the Self; having first practised intense austerity, let him enter upon the yoga of liberation.

Verse 18 (14.20.18)

तपस्वी नित्यसङ्कल्पो दम्भाहङ्कारवर्जितः । मनीषी मनसा विप्रः पश्यत्यात्मानमात्मनि ॥

tapasvī nityasaṅkalpo dambhāhaṅkāravarjitaḥ | manīṣī manasā vipraḥ paśyatyātmānamātmani

The ascetic, ever resolute, free of pride and egoism, the discerning Brahmin, sees the Self in the Self by the mind.

Verse 19 (14.20.19)

स चेच्छक्रोत्ययं साधुर्योक्तुमात्मानमात्मनि । तत एकान्तशीलः स पश्यत्यात्मानमात्मनि ॥

sa cecchakrotyayaṃ sādhuryoktumātmānamātmani | tata ekāntaśīlaḥ sa paśyatyātmānamātmani

If this good man is able to yoke the Self to the Self, then, given to solitude, he sees the Self in the Self.

Verse 20 (14.20.20)

संयतः सततं युक्त आत्मवान्विजितेन्द्रियः । यथा य आत्मनाऽऽत्मानं सम्प्रयुक्तः प्रपश्यति ॥

saṃyataḥ satataṃ yukta ātmavānvijitendriyaḥ | yathā ya ātmanā''tmānaṃ samprayuktaḥ prapaśyati

Restrained, constantly attentive, master of himself, with his senses conquered: such a one, fully absorbed, sees the Self by the self.

Verse 21 (14.20.21)

यथाहि पुरुषः स्वप्ने दृष्ट्वा पश्यत्यसाविति । तथारूपमिवात्मानं साधुयुक्तः प्रपश्यति ॥

yathāhi puruṣaḥ svapne dṛṣṭvā paśyatyasāviti | tathārūpamivātmānaṃ sādhuyuktaḥ prapaśyati

Just as a man who has seen something in a dream says, "That is he," so the well-disciplined man sees the Self as if in that very form.

Verse 22 (14.20.22)

इषीकां च यथा मुञ्जात्कश्चिन्निष्कृष्य दर्शयेत् । योगी निष्कृष्य चात्मानं तथा पश्यति देहतः ॥

iṣīkāṃ ca yathā muñjātkaścinniṣkṛṣya darśayet | yogī niṣkṛṣya cātmānaṃ tathā paśyati dehataḥ

As someone might draw a reed out of a clump of munja grass and show it, so the yogi draws the Self out of the body and sees it.

Verse 23 (14.20.23)

मुञ्जं शरीरमित्याहुरिषीकामात्मनि श्रिताम् । एतन्निदर्शनं प्रोक्तं योगविद्भिरनुत्तमम् ॥

muñjaṃ śarīramityāhuriṣīkāmātmani śritām | etannidarśanaṃ proktaṃ yogavidbhiranuttamam

They call the body the munja grass, and the Self lodged within it the reed; this is the supreme illustration given by those who know yoga.

Verse 24 (14.20.24)

यदा हि युक्तमात्मानं सम्यक् पश्यति देहभूत् । न तस्येहेश्वरः कश्चित्त्रैलोक्यस्यापि यः प्रभुः ॥

yadā hi yuktamātmānaṃ samyak paśyati dehabhūt | na tasyeheśvaraḥ kaścittrailokyasyāpi yaḥ prabhuḥ

When the embodied one rightly sees the Self as yoked, then no one here is his master, not even he who is lord of the three worlds.

Verse 25 (14.20.25)

अन्यान्याश्चैव तनवो यथेष्टं प्रतिपद्यते । विनिर्भिद्य जरां मृत्युं न शोचति न हृष्यति ॥

anyānyāścaiva tanavo yatheṣṭaṃ pratipadyate | vinirbhidya jarāṃ mṛtyuṃ na śocati na hṛṣyati

He takes on other bodies too, as he wishes; having broken through old age and death, he neither grieves nor rejoices.

Verse 26 (14.20.26)

देवानामपि देवत्वं युक्तः कारयते वशी । ब्रह्म चाव्ययमाप्नोति हित्वा देहमशाश्वतम् ॥

devānāmapi devatvaṃ yuktaḥ kārayate vaśī | brahma cāvyayamāpnoti hitvā dehamaśāśvatam

The yoked and self-mastered man can even bring about the godhood of the gods; and leaving the impermanent body, he reaches the imperishable Brahman.

Verse 27 (14.20.27)

विनश्यत्सु च लोकेषु न भयं तस्य जायते । क्लिश्यमानेषु भूतेषु न स क्लिश्यति केनचित् ॥

vinaśyatsu ca lokeṣu na bhayaṃ tasya jāyate | kliśyamāneṣu bhūteṣu na sa kliśyati kenacit

Even when the worlds are perishing he feels no fear; when beings are being tormented, he is tormented by nothing.

Verse 28 (14.20.28)

दुःखशोकमलैर्घोरैः सङ्गस्नेहसमुद्भवैः । न विचाल्यते युक्तात्मा निस्पृहः शान्तमानसः ॥

duḥkhaśokamalairghoraiḥ saṅgasnehasamudbhavaiḥ | na vicālyate yuktātmā nispṛhaḥ śāntamānasaḥ

The yoked soul, without longing and with a tranquil mind, is not shaken by the terrible sorrows and griefs and stains that arise from attachment and affection.

Note on the text: Corrected विचाल्यति → विचाल्यते (misprint in Wikisource; not a valid verb form for "is shaken"; CE vicālyeta).

Verse 29 (14.20.29)

नैनं शस्त्राणि विध्यन्ते न मृत्युश्चास्य विद्यते । नातः सुखतरं किञ्चिल्लोके क्वचन दृश्यते ॥

nainaṃ śastrāṇi vidhyante na mṛtyuścāsya vidyate | nātaḥ sukhataraṃ kiñcilloke kvacana dṛśyate

Weapons do not pierce him, and for him there is no death; nowhere in the world is anything seen that is happier than this.

Verse 30 (14.20.30)

सम्यग्युक्त्वा स आत्मानमात्मन्येव प्रतिष्ठिते । विनिवृत्तजरादुःखः सुखं स्वपिति चापि सः ॥

samyagyuktvā sa ātmānamātmanyeva pratiṣṭhite | vinivṛttajarāduḥkhaḥ sukhaṃ svapiti cāpi saḥ

Having rightly yoked himself, he stands firm in the Self alone; with old age and sorrow gone, he even sleeps in happiness.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension): line 1 corresponds to the CE star passage 14.19.24b*0044_01 (samyag yuktvā sa ātmānam ātmany evāvatiṣṭhate; Wikisource has pratiṣṭhite) and line 2 to the star passage 14.19.29b*0046_01 (vinivṛttajarāduḥkhaḥ sukhaṃ svapiti cāpi saḥ).

Verse 31 (14.20.31)

देहान्यथेष्टमभ्येति हित्वेमां मानुषीं तनुम् । निर्वेदस्तु न कर्तव्यो भुञ्जानेन कथञ्चन ॥

dehānyatheṣṭamabhyeti hitvemāṃ mānuṣīṃ tanum | nirvedastu na kartavyo bhuñjānena kathañcana

Leaving this human body, he goes to other bodies as he wishes; but a man who is enjoying must never give way to disgust.

Note on the text: Line 1 is the CE star passage 14.19.29b*0047_01 (dehān yatheṣṭam abhyeti hitvemāṃ mānuṣīṃ tanum); line 2 is CE 14.19.30a, where the CE reads gantavyo yuñjānena for Wikisource kartavyo bhuñjānena (a recension variant, kept).

Verse 32 (14.20.32)

सम्यग्युक्तो यदात्मानमात्मन्येव प्रपश्यति । तदैव न स्पृहयते साक्षादपि शतक्रतोः ॥

samyagyukto yadātmānamātmanyeva prapaśyati | tadaiva na spṛhayate sākṣādapi śatakratoḥ

When, rightly yoked, he sees the Self in the Self alone, then he does not long even for Indra, the lord of a hundred sacrifices, though he stand before him.

Verse 33 (14.20.33)

योगमेकान्तशीलस्तु यथा विन्दति तच्छृणु । दृष्टपूर्वां दिशं चिन्त्य यस्मिन्संनिवसेत्पुरे ॥

yogamekāntaśīlastu yathā vindati tacchṛṇu | dṛṣṭapūrvāṃ diśaṃ cintya yasminsaṃnivasetpure

Hear how a man given to solitude finds yoga: let him call to mind a region he has seen before, and the city in which he would dwell.

Note on the text: Corrected संनिवसेत्परे → संनिवसेत्पुरे (misprint in Wikisource; परे→पुरे; the next verse speaks of the inside of the city (पुर); CE pure). Line 1 is CE 14.19.30c, line 2 is CE 14.19.31a.

Verse 34 (14.20.34)

पुरस्याभ्यन्तरे तस्य मनः स्थाप्यं न बाह्यतः । पुरस्याभ्यन्तरे तिष्ठन्यस्मिन्नावसथे वसेत् । तस्मिन्नावसथे धार्यं सबाह्याभ्यन्तरं मनः ॥

purasyābhyantare tasya manaḥ sthāpyaṃ na bāhyataḥ | purasyābhyantare tiṣṭhanyasminnāvasathe vaset | tasminnāvasathe dhāryaṃ sabāhyābhyantaraṃ manaḥ

Let his mind be placed inside that city and not outside. Staying inside the city, in whatever dwelling he lives, in that dwelling let him hold the mind, its outer and inner alike.

Note on the text: Corrected वसेत । → वसेत् । (misprint in Wikisource; dropped halant; CE vaset). Corrected सबाद्याभ्यन्तरं → सबाह्याभ्यन्तरं (misprint in Wikisource; द→ह; CE sabāhyābhyantaram). The three lines are CE 14.19.31c, 32a and 32c.

Verse 35 (14.20.35)

प्रचिन्त्यावसथे कृत्स्नं यस्मिन्काये स पश्यति । तस्मिन्काये मनश्चास्य न च किञ्चन बाह्यतः ॥

pracintyāvasathe kṛtsnaṃ yasminkāye sa paśyati | tasminkāye manaścāsya na ca kiñcana bāhyataḥ

Having contemplated the whole dwelling, the body in which he perceives, his mind is in that body, and there is nothing at all outside it.

Verse 36 (14.20.36)

सन्नियम्येन्द्रियग्रामं निर्घोषे निर्जने वने । कायमभ्यन्तरं कृत्स्नमेकाग्रः परिचिन्तयेत् ॥

sanniyamyendriyagrāmaṃ nirghoṣe nirjane vane | kāyamabhyantaraṃ kṛtsnamekāgraḥ paricintayet

Restraining the host of the senses in a silent, solitary forest, let him, single-minded, contemplate the whole body within.

Note on the text: Corrected निर्घोषं → निर्घोषे (misprint in Wikisource; anusvara for e; the word must agree with वने; CE nirghoṣe).

Verse 37 (14.20.37)

दन्तांस्तालु च जिह्वां च गलं ग्रीवां तथैव च । हृदयं चिन्तयेच्चापि तथा हृदयबन्धनम् ॥

dantāṃstālu ca jihvāṃ ca galaṃ grīvāṃ tathaiva ca | hṛdayaṃ cintayeccāpi tathā hṛdayabandhanam

Let him contemplate the teeth, the palate and the tongue, the throat and the neck, and likewise the heart and the bond of the heart.

Note on the text: Corrected इन्तांस् → दन्तांस् (misprint in Wikisource; broken akshara; CE dantāṃs).

Verse 38 (14.20.38)

इत्युक्तः स मया शिष्यो मेधावी मधुसूदन । पप्रच्छ पुनरेवेमं मोक्षधर्मं सुदुर्वचम् ॥

ityuktaḥ sa mayā śiṣyo medhāvī madhusūdana | papraccha punarevemaṃ mokṣadharmaṃ sudurvacam

Thus instructed by me, O Madhusudana, that intelligent disciple asked again about this doctrine of liberation, so hard to put into words.

Verse 39 (14.20.39)

भुक्तं भुक्तमिदं कोष्ठे कथमन्नं विपच्यते । कथं रसत्वं व्रजति शोणितत्वं कथं पुनः ॥

bhuktaṃ bhuktamidaṃ koṣṭhe kathamannaṃ vipacyate | kathaṃ rasatvaṃ vrajati śoṇitatvaṃ kathaṃ punaḥ

How is the food that is eaten again and again digested in the stomach? How does it turn into sap, and how again into blood?

Verse 40 (14.20.40)

तथा मांसं च मेदश्च स्नाय्वस्थीनि च पोषयेत् । कथमेतानि सर्वाणि शरीराणि शरीरिणाम् ॥

tathā māṃsaṃ ca medaśca snāyvasthīni ca poṣayet | kathametāni sarvāṇi śarīrāṇi śarīriṇām

And how does it nourish the flesh and the fat, the sinews and the bones? How do all these bodies of embodied beings

Verse 41 (14.20.41)

वर्धन्ते वर्धमानस्य वर्धते च कथं बलम् । निरासनं निष्कसनं मलानां च पृथक् पृथक् ॥

vardhante vardhamānasya vardhate ca kathaṃ balam | nirāsanaṃ niṣkasanaṃ malānāṃ ca pṛthak pṛthak

grow as one grows, and how does strength increase? And how are the wastes carried off and expelled, each one separately?

Verse 42 (14.20.42)

कुतो वाऽयं प्रश्वसिति उच्छ्वसित्यपि वा पुनः । कं च देशमधिष्ठाय तिष्ठत्यात्माऽयमात्मनि ॥

kuto vā'yaṃ praśvasiti ucchvasityapi vā punaḥ | kaṃ ca deśamadhiṣṭhāya tiṣṭhatyātmā'yamātmani

Whence does he breathe out, and breathe in again? And in what place does this Self take its seat and abide within the self?

Verse 43 (14.20.43)

जीवः कथं वहति च चेष्टमानः कलेवरम् । किंवर्णं कीदृशं चैव निवेशयति वै मनः ॥

jīvaḥ kathaṃ vahati ca ceṣṭamānaḥ kalevaram | kiṃvarṇaṃ kīdṛśaṃ caiva niveśayati vai manaḥ

How does the living soul, moving about, carry the body? And of what colour and what kind is the mind that it installs?

Verse 44 (14.20.44)

याथातथ्येन भगवन्वक्तुमर्हसि मेऽनघ । इति सम्परिपृष्टोऽहं तेन विप्रेण माधव ॥

yāthātathyena bhagavanvaktumarhasi me'nagha | iti samparipṛṣṭo'haṃ tena vipreṇa mādhava

"Tell me this exactly as it is, revered sir, O sinless one." Thus closely questioned by that Brahmin, O Madhava,

Note on the text: Corrected विप्रेणि → विप्रेण (misprint in Wikisource; stray vowel; instrumental of विप्र). Line 1 is CE 14.19.40e, line 2 is CE 14.19.41a. The input gave all of verses 39-43 to the Brahmin; verses 39-43 are wholly the disciple's questions (quoted in the Brahmin's account; the page prints no heading) and are given to the disciple (Kashyapa, see CE 14.17), while this verse, whose second line is the Brahmin's narration, stays with the Brahmin.

Verse 45 (14.20.45)

प्रत्यब्रवं महाबाहो यथाश्रुतमरिंदम । यथा स्वकोष्ठे प्रक्षिप्य भाण्डं भाण्डमना भवेत् ॥

pratyabravaṃ mahābāho yathāśrutamariṃdama | yathā svakoṣṭhe prakṣipya bhāṇḍaṃ bhāṇḍamanā bhavet

I answered him, O mighty-armed tamer of foes, as I had learnt: just as one who has put a vessel into his own storeroom keeps his mind on the vessel,

Verse 46 (14.20.46)

तथा स्वकाये प्रक्षिप्य मनोद्वारैरनिश्चलैः । आत्मानं तत्र मार्गेत प्रमादं परिवर्जयेत् ॥

tathā svakāye prakṣipya manodvārairaniścalaiḥ | ātmānaṃ tatra mārgeta pramādaṃ parivarjayet

so, having placed the mind within his own body, through the unwavering doors of the mind, let him search for the Self there and avoid heedlessness.

Verse 47 (14.20.47)

एवं सततमुद्युक्तः प्रीतात्मा नचिरादिव । आसादयति तद्ब्रह्म यद्दृष्ट्वा स्यात्प्रधानवित् ॥

evaṃ satatamudyuktaḥ prītātmā nacirādiva | āsādayati tadbrahma yaddṛṣṭvā syātpradhānavit

Thus, ever diligent and glad of heart, he soon reaches that Brahman, on seeing which one becomes a knower of the Primal Principle.

Verse 48 (14.20.48)

न त्वसौ चक्षुषा ग्राह्यो न च सर्वैरपीन्द्रियैः । मनसैव प्रदीपेन महानात्मा प्रदृश्यते ॥

na tvasau cakṣuṣā grāhyo na ca sarvairapīndriyaiḥ | manasaiva pradīpena mahānātmā pradṛśyate

He cannot be grasped by the eye, nor by all the senses together; only by the lamp of the mind is the Great Self seen.

Verse 49 (14.20.49)

सर्वतः पाणिपादान्तः सर्वतोक्षिशिरोमुखः । सर्वतः श्रुतिमाँल्लोके सर्वमावृत्य तिष्ठति ॥

sarvataḥ pāṇipādāntaḥ sarvatokṣiśiromukhaḥ | sarvataḥ śrutimām̐lloke sarvamāvṛtya tiṣṭhati

With hands and feet reaching everywhere, with eyes, heads and mouths on every side, with ears on every side in the world, it abides enveloping everything.

Note on the text: Line 1 is CE 14.19.45a (sarvataḥpāṇipādaṃ taṃ …); line 2 is the CE star passage 14.19.45b*0048_01 (sarvataḥśrutimaṃl loke sarvam āvṛtya tiṣṭhati).

Verse 50 (14.20.50)

जीवो निष्क्रान्तमात्मानं शरीरात्सम्प्रपश्यति । स तमुत्सृज्य देहं स्वं पारयेद्ब्रह्म केवलम् ॥

jīvo niṣkrāntamātmānaṃ śarīrātsamprapaśyati | sa tamutsṛjya dehaṃ svaṃ pārayedbrahma kevalam

The living soul sees the Self departed from the body; having given up that body of his, he carries himself across to Brahman alone.

Note on the text: Line 1 is CE 14.19.45c; line 2 is CE 14.19.46a (CE reads sa tad utsṛjya dehaṃ svaṃ dhārayan brahma kevalam; Wikisource pārayed, a recension variant, kept).

Verse 51 (14.20.51)

आत्मानमालोकयति मनसा प्रहसन्निव । तदेवमाश्रयं कृत्वा मोक्षं याति ततो मयि ॥

ātmānamālokayati manasā prahasanniva | tadevamāśrayaṃ kṛtvā mokṣaṃ yāti tato mayi

With the mind he beholds the Self, as if smiling; making this his support, he then attains liberation in me.

Note on the text: Line 1 is CE 14.19.46c; line 2 is the CE star passage 14.19.46d*0049_01 (tad evam āśrayaṃ kṛtvā mokṣaṃ yāti tato mayi).

Verse 52 (14.20.52)

इदं सर्वरहस्यं ते मया प्रोक्तं द्विजोत्तम । आपृच्छे साधयिष्यामि गच्छ विप्र यथासुखम् ॥

idaṃ sarvarahasyaṃ te mayā proktaṃ dvijottama | āpṛcche sādhayiṣyāmi gaccha vipra yathāsukham

This whole secret has been told to you by me, best of the twice-born. I take my leave and shall accomplish my purpose; go, Brahmin, as you please.

Verse 53 (14.20.53)

इत्युक्तः स तदा कृष्ण मया शिष्यो महातपाः । अगच्छत यथाकामं ब्राह्मणश्छिन्नसंशयः ॥

ityuktaḥ sa tadā kṛṣṇa mayā śiṣyo mahātapāḥ | agacchata yathākāmaṃ brāhmaṇaśchinnasaṃśayaḥ

Thus addressed by me, O Krishna, that disciple of great austerity, his doubts cut away, went off as he wished.

Verse 54 (14.20.54)

इत्युक्त्वा स तदा वाक्यं मां पार्थ द्विजसत्तमः । मोक्षधर्माश्रितं सम्यक् तत्रैवान्तरधीयत ॥

ityuktvā sa tadā vākyaṃ māṃ pārtha dvijasattamaḥ | mokṣadharmāśritaṃ samyak tatraivāntaradhīyata

Having spoken these words to me, O Partha, that best of the twice-born, whose words were wholly grounded in the dharma of liberation, vanished then and there.

Verse 55 (14.20.55)

कच्चिदेतत्त्वया पार्थ श्रुतमेकाग्रचेतसा । तदापि हि रथस्थस्त्वं श्रुतवानेतदेव हि ॥

kaccidetattvayā pārtha śrutamekāgracetasā | tadāpi hi rathasthastvaṃ śrutavānetadeva hi

Have you, Partha, heard this with a single-pointed mind? For you too heard this very teaching once, as you stood in the chariot.

Note on the text: Corrected श्रुत्मेकाग्र → श्रुतमेकाग्र (misprint in Wikisource; dropped vowel; CE śrutam ekāgra).

Verse 56 (14.20.56)

नैतत्पार्थ सुविज्ञेयं व्यामिश्रेणेति मे मतिः । नरेणाकृतसङ्गेन विशुद्धेनान्तरात्मना ॥

naitatpārtha suvijñeyaṃ vyāmiśreṇeti me matiḥ | nareṇākṛtasaṅgena viśuddhenāntarātmanā

This is not easy to grasp for a man of mixed mind, so I believe, Partha; it is for a man who forms no attachments and whose inner self is pure.

Note on the text: CE 14.19.51c-d reads nareṇākṛtasaṃjñena vidagdhenākṛtātmanā; Wikisource's nareṇākṛtasaṅgena viśuddhenāntarātmanā is a recension variant, kept.

Verse 57 (14.20.57)

सुरहस्यमिदं प्रोक्तं देवानां भरतर्षभ । कच्चित्त्विदं श्रुतं पार्थ मनुष्येणेह कर्हिचित् ॥

surahasyamidaṃ proktaṃ devānāṃ bharatarṣabha | kaccittvidaṃ śrutaṃ pārtha manuṣyeṇeha karhicit

This supreme secret of the gods has been told, O best of the Bharatas. Has any human here ever heard it, Partha?

Verse 58 (14.20.58)

न ह्येतच्छ्रोतुमर्होऽन्यो मनुष्यस्त्वामृतेऽनघ । नैतदन्येन विज्ञेयं व्यामिश्रेणान्तरात्मना ॥

na hyetacchrotumarho'nyo manuṣyastvāmṛte'nagha | naitadanyena vijñeyaṃ vyāmiśreṇāntarātmanā

For no other human being is fit to hear this except you, sinless one; nor can anyone whose inner self is mixed understand it.

Note on the text: Corrected नैतदन्येनि → नैतदन्येन (misprint in Wikisource; stray vowel; instrumental).

Verse 59 (14.20.59)

क्रियावद्भिर्हि कौन्तेय देवलोकः समावृतः । न चैतदिष्टं देवानां मर्त्यैरुपरि वर्तनम् ॥

kriyāvadbhirhi kaunteya devalokaḥ samāvṛtaḥ | na caitadiṣṭaṃ devānāṃ martyairupari vartanam

The world of the gods, son of Kunti, is thronged with those who perform ritual actions; and the gods do not like it that mortals should rise above them.

Verse 60 (14.20.60)

परा हि सा गतिः पार्थ यत्तद्ब्रह्म सनातनम् । यत्रामृतत्वं प्राप्नोति त्यक्त्वा दुःखं सदा सुखी ॥

parā hi sā gatiḥ pārtha yattadbrahma sanātanam | yatrāmṛtatvaṃ prāpnoti tyaktvā duḥkhaṃ sadā sukhī

That, Partha, is the supreme state: the eternal Brahman, where one gains immortality and, leaving sorrow behind, is ever happy.

Verse 61 (14.20.61)

इमं धर्मं समास्थाय येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥

imaṃ dharmaṃ samāsthāya ye'pi syuḥ pāpayonayaḥ | striyo vaiśyāstathā śūdrāste'pi yānti parāṃ gatim

Even those of sinful birth, women, Vaishyas and Shudras alike, who take up this dharma go to the highest state.

Verse 62 (14.20.62)

किं पुनर्ब्राह्मणाः पार्थ क्षत्रिया वा बहुश्रुताः । स्वधर्मरतयो नित्यं ब्रह्मलोकपरायणाः ॥

kiṃ punarbrāhmaṇāḥ pārtha kṣatriyā vā bahuśrutāḥ | svadharmaratayo nityaṃ brahmalokaparāyaṇāḥ

What then of Brahmins, Partha, or of learned Kshatriyas who ever delight in their own duty and are devoted to the world of Brahma?

Note on the text: Corrected ब्रह्मणाः → ब्राह्मणाः (misprint in Wikisource; dropped vowel sign; CE brāhmaṇāḥ). Corrected परायणः → परायणाः (misprint in Wikisource; visarga for long ā; plural to agree with ब्राह्मणाः, क्षत्रियाः; CE parāyaṇāḥ).

Verse 63 (14.20.63)

हेतुमच्चैतदुद्दिष्टमुपायाश्चास्य साधने । सिद्धिं फलं च मोक्षश्च दुःखस्य च विनिर्णयः ॥

hetumaccaitaduddiṣṭamupāyāścāsya sādhane | siddhiṃ phalaṃ ca mokṣaśca duḥkhasya ca vinirṇayaḥ

This has been set forth with reasons, together with the means of accomplishing it, its attainment and fruit, liberation, and the resolution of sorrow.

Note on the text: Corrected विनिर्णियः → विनिर्णयः (misprint in Wikisource; wrong vowel; CE vinirṇayaḥ). The two lines are CE 14.19.58a and 58c.

Verse 64 (14.20.64)

नातः परं सुखं त्वन्यत्किंचित्स्याद्भरतर्षभ । श्रुतवाञ्श्रद्दधानश्च पराक्रान्तश्च पाण्डव ॥

nātaḥ paraṃ sukhaṃ tvanyatkiṃcitsyādbharatarṣabha | śrutavāñśraddadhānaśca parākrāntaśca pāṇḍava

Beyond this there could be no other happiness at all, best of the Bharatas. A man who has heard, who has faith and who exerts himself, Pandava,

Note on the text: Line 1 is CE 14.19.58e (ataḥ paraṃ sukhaṃ tv anyat kiṃ nu syād bharatarṣabha); line 2 is CE 14.19.59a.

Verse 65 (14.20.65)

यः परित्यजते मर्त्यो लोकसारमसारवत् । एतैरुपायैः स क्षिप्रं परां गतिमवाप्नुते ॥

yaḥ parityajate martyo lokasāramasāravat | etairupāyaiḥ sa kṣipraṃ parāṃ gatimavāpnute

who gives up what the world holds as its essence as though it were worthless, quickly reaches the highest state by these means.

Note on the text: Corrected परित्यज्यते → परित्यजते (misprint in Wikisource; passive ज्य for the middle verb; a man cannot be the agent of a passive; CE parityajate). Corrected लोकसारमसरवत् → लोकसारमसारवत् (misprint in Wikisource; dropped ā; CE asāravat). The two lines are CE 14.19.59c and 59e (CE reads lokatantram asāravat for Wikisource lokasāram asāravat, a recension variant, kept).

Verse 66 (14.20.66)

एतावदेव वक्तव्यं नान्तो भूयोस्ति किञ्चन । षण्मासान्नित्ययुक्तस्य योगः पार्थ प्रवर्तते ॥

etāvadeva vaktavyaṃ nānto bhūyosti kiñcana | ṣaṇmāsānnityayuktasya yogaḥ pārtha pravartate

This is all that need be said; there is nothing more. For one who is constantly absorbed, Partha, yoga comes into being within six months.