The Song of the Avanti Brahmana

Verse 1 (bhagavata.11.23.1)

श्रीबादरायणिरुवाच स एवमाशंसित उद्धवेन भागवतमुख्येन दाशार्हमुख्यः । सभाजयन् भृत्यवचो मुकुन्द- स्तमाबभाषे श्रवणीयवीर्यः ॥ 23.1 ॥

śrī-bādarāyaṇir uvāca sa evam āśaṁsita uddhavena bhāgavata-mukhyena dāśārha-mukhyaḥ sabhājayan bhṛtya-vaco mukundas tam ābabhāṣe śravaṇīya-vīryaḥ

Shri Badarayani said: Thus entreated by Uddhava, foremost among devotees, Mukunda, chief of the Dashārhas, whose deeds are ever worth hearing, honored his servant's words and began to answer him.

Verse 2 (bhagavata.11.23.2)

श्रीभगवानुवाच बार्हस्पत्य स नास्त्यत्र साधुर्वै दुर्जनेरितैः । दुरक्तैर्भिन्नमात्मानं यः समाधातुमीश्वरः ॥ 23.2 ॥

śrī-bhagavān uvāca bārhaspatya sa nāsty atra sādhur vai durjaneritaiḥ duraktair bhinnam ātmānaṁ yaḥ samādhātum īśvaraḥ

Shri Bhagavan said: O disciple of Brihaspati, there is scarcely any saintly person in this world capable of re-composing his own mind once it has been shattered by the harsh words hurled by the wicked.

Verse 3 (bhagavata.11.23.3)

न तथा तप्यते विद्धः पुमान् बाणैस्तु मर्मगैः । यथा तुदन्ति मर्मस्था ह्यसतां परुषेषवः ॥ 23.3 ॥

na tathā tapyate viddhaḥ pumān bāṇais tu marma-gaiḥ yathā tudanti marma-sthā hy asatāṁ paruṣeṣavaḥ

A man pierced by arrows striking his vital points does not suffer as much as he does when the cruel, cutting words of the wicked lodge themselves within his heart.

Verse 4 (bhagavata.11.23.4)

कथयन्ति महत्पुण्यमितिहासमिहोद्धव । तमहं वर्णयिष्यामि निबोध सुसमाहितः ॥ 23.4 ॥

kathayanti mahat puṇyam itihāsam ihoddhava tam ahaṁ varṇayiṣyāmi nibodha su-samāhitaḥ

In this connection, Uddhava, a great and purifying story is told, which I shall now relate to you; listen with full attention.

Verse 5 (bhagavata.11.23.5)

केनचिद् भिक्षुणा गीतं परिभूतेन दुर्जनैः । स्मरता धृतियुक्तेन विपाकं निजकर्मणाम् ॥ 23.5 ॥

kenacid bhikṣuṇā gītaṁ paribhūtena durjanaiḥ smaratā dhṛti-yuktena vipākaṁ nija-karmaṇām

It was sung by a certain mendicant, insulted by wicked men, who, remembering that this was the ripening of his own past deeds, bore it with fortitude.

Verse 6 (bhagavata.11.23.6)

अवन्तिषु द्विजः कश्चिदासीदाढ्यतमः श्रिया । वार्तावृत्तिः कदर्यस्तु कामी लुब्धोऽतिकोपनः ॥ 23.6 ॥

avantiṣu dvijaḥ kaścid āsīd āḍhyatamaḥ śriyā vārtā-vṛttiḥ kadaryas tu kāmī lubdho ’ti-kopanaḥ

In the land of Avanti there once lived a brahmana of very great wealth, a merchant by profession, but by nature miserly, lustful, greedy and extremely prone to anger.

Verse 7 (bhagavata.11.23.7)

ज्ञातयोऽतिथयस्तस्य वाङ्मात्रेणापि नार्चिताः । शून्यावसथ आत्मापि काले कामैरनर्चितः ॥ 23.7 ॥

jñātayo ’tithayas tasya vāṅ-mātreṇāpi nārcitāḥ śūnyāvasatha ātmāpi kāle kāmair anarcitaḥ

His own kinsmen and guests were not honored even with a kind word; his household stood joyless and empty, and even his own desires went unsatisfied at their proper time.

Verse 8 (bhagavata.11.23.8)

दुःशीलस्य कदर्यस्य द्रुह्यन्ते पुत्रबान्धवाः । दारा दुहितरो भृत्या विषण्णा नाचरन् प्रियम् ॥ 23.8 ॥

duḥśīlasya kadaryasya druhyante putra-bāndhavāḥ dārā duhitaro bhṛtyā viṣaṇṇā nācaran priyam

Turned against him by his own ill nature and stinginess, his sons and kinsmen grew hostile; his wife, daughters and servants, sunk in gloom, never showed him any affection.

Verse 9 (bhagavata.11.23.9)

तस्यैवं यक्षवित्तस्य च्युतस्योभयलोकतः । धर्मकामविहीनस्य चुक्रुधुः पञ्चभागिनः ॥ 23.9 ॥

tasyaivaṁ yakṣa-vittasya cyutasyobhaya-lokataḥ dharma-kāma-vihīnasya cukrudhuḥ pañca-bhāginaḥ

Thus, guarding his wealth like a Yaksha, fallen from both this world and the next, bereft of both dharma and desire — the deities entitled to his five daily sacrifices grew angry with him.

Verse 10 (bhagavata.11.23.10)

तदवध्यानविस्रस्तपुण्यस्कन्धस्य भूरिद । अर्थोऽप्यगच्छन्निधनं बह्वायासपरिश्रमः ॥ 23.10 ॥

tad-avadhyāna-visrasta- puṇya-skandhasya bhūri-da artho ’py agacchan nidhanaṁ bahv-āyāsa-pariśramaḥ

O most generous Uddhava, through his neglect of them, his store of merit crumbled away, and even the wealth he had toiled and labored so hard to gather came to ruin.

Verse 11 (bhagavata.11.23.11)

ज्ञातयो जगृहुः किञ्चित् किञ्चिद् दस्यव उद्धव । दैवतः कालतः किञ्चिद् ब्रह्मबन्धोर्नृपार्थिवात् ॥ 23.11 ॥

jñātyo jagṛhuḥ kiñcit kiñcid dasyava uddhava daivataḥ kālataḥ kiñcid brahma-bandhor nṛ-pārthivāt

Uddhava, some of his wealth was seized by relatives, some by thieves, some was lost through the workings of fate and time, and some was taken by royal officers from this brahmana in name only.

Verse 12 (bhagavata.11.23.12)

स एवं द्रविणे नष्टे धर्मकामविवर्जितः । उपेक्षितश्च स्वजनैश्चिन्तामाप दुरत्ययाम् ॥ 23.12 ॥

sa evaṁ draviṇe naṣṭe dharma-kāma-vivarjitaḥ upekṣitaś ca sva-janaiś cintām āpa duratyayām

His wealth thus lost, empty of both dharma and desire, and now ignored even by his own family, he sank into unbearable anxiety.

Verse 13 (bhagavata.11.23.13)

तस्यैवं ध्यायतो दीर्घं नष्टरायस्तपस्विनः । खिद्यतो बाष्पकण्ठस्य निर्वेदः सुमहानभूत् ॥ 23.13 ॥

tasyaivaṁ dhyāyato dīrghaṁ naṣṭa-rāyas tapasvinaḥ khidyato bāṣpa-kaṇṭhasya nirvedaḥ su-mahān abhūt

Brooding for a long while over his lost wealth, grieving, his throat choking with tears, a very great renunciation arose within that suffering man.

Verse 14 (bhagavata.11.23.14)

स चाहेदमहो कष्टं वृथात्मा मेऽनुतापितः । न धर्माय न कामाय यस्यार्थायास ईदृशः ॥ 23.14 ॥

sa cāhedam aho kaṣṭaṁ vṛthātmā me ’nutāpitaḥ na dharmāya na kāmāya yasyārthāyāsa īdṛśaḥ

He said: Alas, what suffering! I have needlessly tormented my own self, for the wealth over which I labored so hard was meant for neither dharma nor desire.

Verse 15 (bhagavata.11.23.15)

प्रायेणार्थाः कदर्याणां न सुखाय कदाचन । इह चात्मोपतापाय मृतस्य नरकाय च ॥ 23.15 ॥

prāyeṇārthāḥ kadaryāṇāṁ na sukhāya kadācana iha cātmopatāpāya mṛtasya narakāya ca

The wealth of misers generally never leads to happiness; in this life it becomes a cause of self-torment, and at death, a cause of hell.

Verse 16 (bhagavata.11.23.16)

यशो यशस्विनां शुद्धं श्लाघ्या ये गुणिनां गुणाः । लोभः स्वल्पोऽपि तान् हन्ति श्वित्रो रूपमिवेप्सितम् ॥ 23.16 ॥

yaśo yaśasvināṁ śuddhaṁ ślāghyā ye guṇināṁ guṇāḥ lobhaḥ sv-alpo ’pi tān hanti śvitro rūpam ivepsitam

Even a small trace of greed destroys the pure fame of the famous, and the praiseworthy qualities of the virtuous, just as leprosy ruins a form once cherished for its beauty.

Verse 17 (bhagavata.11.23.17)

अर्थस्य साधने सिद्धे उत्कर्षे रक्षणे व्यये । नाशोपभोग आयासस्त्रासश्चिन्ता भ्रमो नृणाम् ॥ 23.17 ॥

arthasya sādhane siddhe utkarṣe rakṣaṇe vyaye nāśopabhoga āyāsas trāsaś cintā bhramo nṛṇām

In earning wealth, in acquiring it, in increasing it, in guarding it, in spending it — and even in its loss and its enjoyment — men gain only toil, dread, anxiety and delusion.

Verse 18 (bhagavata.11.23.18)

स्तेयं हिंसानृतं दम्भः कामः क्रोधः स्मयो मदः । भेदो वैरमविश्वासः संस्पर्धा व्यसनानि च ॥ 23.18 ॥

steyaṁ hiṁsānṛtaṁ dambhaḥ kāmaḥ krodhaḥ smayo madaḥ bhedo vairam aviśvāsaḥ saṁspardhā vyasanāni ca

Theft, violence, lying, hypocrisy, lust, anger, arrogance, intoxication, division, enmity, distrust, rivalry —

Verse 19 (bhagavata.11.23.19)

एते पञ्चदशानर्था ह्यर्थमूला मता नृणाम् । तस्मादनर्थमर्थाख्यं श्रेयोऽर्थी दूरतस्त्यजेत् ॥ 23.19 ॥

ete pañcadaśānarthā hy artha-mūlā matā nṛṇām tasmād anartham arthākhyaṁ śreyo-’rthī dūratas tyajet

— and vices such as gambling and drink — these fifteen evils are held to be rooted in wealth alone; therefore one who desires his true good should abandon from afar this so-called wealth, which is truly a curse.

Verse 20 (bhagavata.11.23.20)

भिद्यन्ते भ्रातरो दाराः पितरः सुहृदस्तथा । एकास्निग्धाः काकिणिना सद्यः सर्वेऽरयः कृताः ॥ 23.20 ॥

bhidyante bhrātaro dārāḥ pitaraḥ suhṛdas tathā ekāsnigdhāḥ kākiṇinā sadyaḥ sarve ’rayaḥ kṛtāḥ

Over a single small coin, brothers, wife, parents and friends, however affectionately bound, split apart from one another and instantly become enemies.

Verse 21 (bhagavata.11.23.21)

अर्थेनाल्पीयसा ह्येते संरब्धा दीप्तमन्यवः । त्यजन्त्याशु स्पृधो घ्नन्ति सहसोत्सृज्य सौहृदम् ॥ 23.21 ॥

arthenālpīyasā hy ete saṁrabdhā dīpta-manyavaḥ tyajanty āśu spṛdho ghnanti sahasotsṛjya sauhṛdam

For even the tiniest sum, these very people, agitated and burning with anger, become rivals and quickly abandon their affection, casting friendship aside and turning on one another.

Verse 22 (bhagavata.11.23.22)

लब्ध्वा जन्मामरप्रार्थ्यं मानुष्यं तद्द्विजाग्र्यताम् । तदनादृत्य ये स्वार्थं घ्नन्ति यान्त्यशुभां गतिम् ॥ 23.22 ॥

labdhvā janmāmara-prārthyaṁ mānuṣyaṁ tad dvijāgryatām tad anādṛtya ye svārthaṁ ghnanti yānty aśubhāṁ gatim

Having obtained human birth, which even the gods pray for, and within it the eminence of the twice-born, those who disregard it destroy their own true interest and go to an inauspicious end.

Verse 23 (bhagavata.11.23.23)

स्वर्गापवर्गयोर्द्वारं प्राप्य लोकमिमं पुमान् । द्रविणे कोऽनुषज्जेत मर्त्योऽनर्थस्य धामनि ॥ 23.23 ॥

svargāpavargayor dvāraṁ prāpya lokam imaṁ pumān draviṇe ko ’nuṣajjeta martyo ’narthasya dhāmani

Having obtained this human world, which is the very gateway to both heaven and liberation, what mortal man would cling to wealth, that abode of ruin?

Verse 24 (bhagavata.11.23.24)

देवर्षिपितृभूतानि ज्ञातीन् बन्धूंश्च भागिनः । असंविभज्य चात्मानं यक्षवित्तः पतत्यधः ॥ 23.24 ॥

devarṣi-pitṛ-bhūtāni jñātīn bandhūṁś ca bhāginaḥ asaṁvibhajya cātmānaṁ yakṣa-vittaḥ pataty adhaḥ

One who, without sharing it among the gods, sages, ancestors, all beings, kinsmen and his own self — the rightful sharers — hoards his wealth like a Yaksha falls down to ruin.

Verse 25 (bhagavata.11.23.25)

व्यर्थयार्थेहया वित्तं प्रमत्तस्य वयो बलम् । कुशला येन सिध्यन्ति जरठः किं नु साधये ॥ 23.25 ॥

vyarthayārthehayā vittaṁ pramattasya vayo balam kuśalā yena sidhyanti jaraṭhaḥ kiṁ nu sādhaye

In heedless, futile striving after wealth I have squandered my resources, my youth and my strength — the very means by which the discerning attain perfection — now, grown old, what can I still accomplish?

Verse 26 (bhagavata.11.23.26)

कस्मात् सङ्क्लिश्यते विद्वान् व्यर्थयार्थेहयासकृत् । कस्यचिन्मायया नूनं लोकोऽयं सुविमोहितः ॥ 23.26 ॥

kasmāt saṅkliśyate vidvān vyarthayārthehayāsakṛt kasyacin māyayā nūnaṁ loko ’yaṁ su-vimohitaḥ

Why must even a learned man suffer, again and again, in the futile pursuit of wealth? Surely this whole world is thoroughly bewildered by someone's illusory power.

Verse 27 (bhagavata.11.23.27)

किं धनैर्धनदैर्वा किं कामैर्वा कामदैरुत । मृत्युना ग्रस्यमानस्य कर्मभिर्वोत जन्मदैः ॥ 23.27 ॥

kiṁ dhanair dhana-dair vā kiṁ kāmair vā kāma-dair uta mṛtyunā grasyamānasya karmabhir vota janma-daiḥ

For one already in the grip of death, what use is wealth or those who bestow it, desires or those who fulfill them, or, indeed, any deed that only brings about further birth?

Verse 28 (bhagavata.11.23.28)

नूनं मे भगवांस्तुष्टः सर्वदेवमयो हरिः । येन नीतो दशामेतां निर्वेदश्चात्मनः प्लवः ॥ 23.28 ॥

nūnaṁ me bhagavāṁs tuṣṭaḥ sarva-deva-mayo hariḥ yena nīto daśām etāṁ nirvedaś cātmanaḥ plavaḥ

Surely Bhagavan Hari, who embodies all the gods, is pleased with me, for it is he who has brought me to this condition and granted me detachment, the very boat by which the self may cross over.

Verse 29 (bhagavata.11.23.29)

सोऽहं कालावशेषेण शोषयिष्येऽङ्गमात्मनः । अप्रमत्तोऽखिलस्वार्थे यदि स्यात् सिद्ध आत्मनि ॥ 23.29 ॥

so ’haṁ kālāvaśeṣeṇa śoṣayiṣye ’ṅgam ātmanaḥ apramatto ’khila-svārthe yadi syāt siddha ātmani

Now, with whatever time remains, remaining vigilant about my whole true self-interest, I shall let this body waste away, if by this I may attain perfection in the self.

Verse 30 (bhagavata.11.23.30)

तत्र मामनुमोदेरन् देवात्रिभुवनेश्वराः । मुहूर्तेन ब्रह्मलोकं खट्वाङ्गः समसाधयत् ॥ 23.30 ॥

tatra mām anumoderan devās tri-bhuvaneśvarāḥ muhūrtena brahma-lokaṁ khaṭvāṅgaḥ samasādhayat

In this may the gods, lords of the three worlds, look upon me with favor; indeed King Khatvanga attained the world of Brahma within a single moment.

Verse 31 (bhagavata.11.23.31)

श्रीभगवानुवाच इत्यभिप्रेत्य मनसा ह्यावन्त्यो द्विजसत्तमः । उन्मुच्य हृदयग्रन्थीन् शान्तो भिक्षुरभून्मुनिः ॥ 23.31 ॥

śrī-bhagavān uvāca ity abhipretya manasā hy āvantyo dvija-sattamaḥ unmucya hṛdaya-granthīn śānto bhikṣur abhūn muniḥ

Shri Bhagavan said: Having resolved this within his mind, that most excellent brahmana of Avanti untied the knots of his heart and became a peaceful sage-mendicant.

Verse 32 (bhagavata.11.23.32)

स चचार महीमेतां संयतात्मेन्द्रियानिलः । भिक्षार्थं नगरग्रामानसङ्गोऽलक्षितोऽविशत् ॥ 23.32 ॥

sa cacāra mahīm etāṁ saṁyatātmendriyānilaḥ bhikṣārthaṁ nagara-grāmān asaṅgo ’lakṣito ’viśat

Restraining his mind, senses and vital breath, he wandered over this earth; for alms he would enter towns and villages, unattached and unrecognized.

Verse 33 (bhagavata.11.23.33)

तं वै प्रवयसं भिक्षुमवधूतमसज्जनाः । दृष्ट्वा पर्यभवन् भद्र बह्वीभिः परिभूतिभिः ॥ 23.33 ॥

taṁ vai pravayasaṁ bhikṣum avadhūtam asaj-janāḥ dṛṣṭvā paryabhavan bhadra bahvībhiḥ paribhūtibhiḥ

O gentle one, seeing that aged, world-renounced mendicant, wicked people would humiliate him with all manner of insults.

Verse 34 (bhagavata.11.23.34)

केचित्त्रिवेणुं जगृहुरेके पात्रं कमण्डलुम् । पीठं चैकेऽक्षसूत्रं च कन्थां चीराणि केचन । प्रदाय च पुनस्तानि दर्शितान्याददुर्मुनेः ॥ 23.34 ॥

kecit tri-veṇuṁ jagṛhur eke pātraṁ kamaṇḍalum pīṭhaṁ caike ’kṣa-sūtraṁ ca kanthāṁ cīrāṇi kecana pradāya ca punas tāni darśitāny ādadur muneḥ

Some would snatch his triple staff, some his begging bowl and waterpot, some his seat, some his rosary, and some his patched cloak and rags; and then, showing these to him as if to give them back, they would take them away from the sage again.

Verse 35 (bhagavata.11.23.35)

अन्नं च भैक्ष्यसम्पन्नं भुञ्जानस्य सरित्तटे । मूत्रयन्ति च पापिष्ठाः ष्ठीवन्त्यस्य च मूर्धनि ॥ 23.35 ॥

annaṁ ca bhaikṣya-sampannaṁ bhuñjānasya sarit-taṭe mūtrayanti ca pāpiṣṭhāḥ ṣṭhīvanty asya ca mūrdhani

Even as he sat on a riverbank eating the food he had gathered by begging, sinful men would urinate upon it, and even spit upon his head.

Verse 36 (bhagavata.11.23.36)

यतवाचं वाचयन्ति ताडयन्ति न वक्ति चेत् । तर्जयन्त्यपरे वाग्भिः स्तेनोऽयमिति वादिनः । बध्नन्ति रज्ज्वा तं केचिद् बध्यतां बध्यतामिति ॥ 23.36 ॥

yata-vācaṁ vācayanti tāḍayanti na vakti cet tarjayanty apare vāgbhiḥ steno ’yam iti vādinaḥ badhnanti rajjvā taṁ kecid badhyatāṁ badhyatām iti

They would try to force him, though vowed to silence, to speak; and beat him when he did not; others taunted him with words, 'This man's a thief'; and some, shouting 'Bind him, bind him,' tied him up with rope.

Verse 37 (bhagavata.11.23.37)

क्षिपन्त्येकेऽवजानन्त एष धर्मध्वजः शठः । क्षीणवित्त इमां वृत्तिमग्रहीत् स्वजनोज्झितः ॥ 23.37 ॥

kṣipanty eke ’vajānanta eṣa dharma-dhvajaḥ śaṭhaḥ kṣīṇa-vitta imāṁ vṛttim agrahīt sva-janojjhitaḥ

Some scorned and belittled him, saying, 'This is nothing but a fraud waving the banner of religion — having lost his wealth and been cast out by his own family, he has simply taken up this trade.'

Verse 38 (bhagavata.11.23.38)

अहो एष महासारो धृतिमान् गिरिराडिव । मौनेन साधयत्यर्थं बकवद् दृढनिश्चयः ॥ 23.38 ॥

aho eṣa mahā-sāro dhṛtimān giri-rāḍ iva maunena sādhayaty arthaṁ baka-vad dṛḍha-niścayaḥ

'Behold this man of great substance, as steadfast as the very king of mountains — with a heron's silence and iron resolve, he pursues his own hidden purpose' —

Verse 39 (bhagavata.11.23.39)

इत्येके विहसन्त्येनमेके दुर्वातयन्ति च । तं बबन्धुर्निरुरुधुर्यथा क्रीडनकं द्विजम् ॥ 23.39 ॥

ity eke vihasanty enam eke durvātayanti ca taṁ babandhur nirurudhur yathā krīḍanakaṁ dvijam

— thus some mocked him, some hurled foul abuse at him, and others bound him and held him captive, as though he were their plaything.

Verse 40 (bhagavata.11.23.40)

एवं स भौतिकं दुःखं दैविकं दैहिकं च यत् । भोक्तव्यमात्मनो दिष्टं प्राप्तं प्राप्तमबुध्यत ॥ 23.40 ॥

evaṁ sa bhautikaṁ duḥkhaṁ daivikaṁ daihikaṁ ca yat bhoktavyam ātmano diṣṭaṁ prāptaṁ prāptam abudhyata

In this way he came to understand that whatever suffering befell him — from other beings, from higher powers, or from his own body — was, whenever it arrived, simply what had been allotted to him to endure.

Verse 41 (bhagavata.11.23.41)

परिभूत इमां गाथामगायत नराधमैः । पातयद्भिः स्व धर्मस्थो धृतिमास्थाय सात्त्विकीम् ॥ 23.41 ॥

paribhūta imāṁ gāthām agāyata narādhamaiḥ pātayadbhiḥ sva dharma-stho dhṛtim āsthāya sāttvikīm

Though scorned by these base men bent on his downfall, he remained firm in his own duty, and, taking refuge in a goodness-born fortitude, sang this song.

Verse 42 (bhagavata.11.23.42)

द्विज उवाच नायं जनो मे सुखदुःखहेतु- र्न देवतात्मा ग्रहकर्मकालाः । मनः परं कारणमामनन्ति संसारचक्रं परिवर्तयेद् यत् ॥ 23.42 ॥

dvija uvāca nāyaṁ jano me sukha-duḥkha-hetur na devatātmā graha-karma-kālāḥ manaḥ paraṁ kāraṇam āmananti saṁsāra-cakraṁ parivartayed yat

The twice-born said: These people are not the cause of my joy and sorrow; nor are the gods, my own body, the planets, my past deeds, or time. The wise hold the mind alone to be the true cause, that which turns the wheel of birth and death.

Verse 43 (bhagavata.11.23.43)

मनो गुणान् वै सृजते बलीय- स्ततश्च कर्माणि विलक्षणानि । शुक्लानि कृष्णान्यथ लोहितानि तेभ्यः सवर्णाः सृतयो भवन्ति ॥ 23.43 ॥

mano guṇān vai sṛjate balīyas tataś ca karmāṇi vilakṣaṇāni śuklāni kṛṣṇāny atha lohitāni tebhyaḥ sa-varṇāḥ sṛtayo bhavanti

The exceedingly powerful mind alone gives rise to the modes, and from them arise the varied kinds of action — white, black and red — and from these arise destinies matching their very color.

Verse 44 (bhagavata.11.23.44)

अनीह आत्मा मनसा समीहता हिरण्मयो मत्सख उद्विचष्टे । मनः स्वलिङ्गं परिगृह्य कामान् जुषन् निबद्धो गुणसङ्गतोऽसौ ॥ 23.44 ॥

anīha ātmā manasā samīhatā hiraṇ-mayo mat-sakha udvicaṣṭe manaḥ sva-liṅgaṁ parigṛhya kāmān juṣan nibaddho guṇa-saṅgato ’sau

The self, itself never striving, golden and my own true friend, merely looks on while the mind strives beside it; but I, taking this mind as my own mark, embracing it, indulging desires through it, become bound through attachment to the modes.

Verse 45 (bhagavata.11.23.45)

दानं स्वधर्मो नियमो यमश्च श्रुतं च कर्माणि च सद्व्रतानि । सर्वे मनोनिग्रहलक्षणान्ताः परो हि योगो मनसः समाधिः ॥ 23.45 ॥

dānaṁ sva-dharmo niyamo yamaś ca śrutaṁ ca karmāṇi ca sad-vratāni sarve mano-nigraha-lakṣaṇāntāḥ paro hi yogo manasaḥ samādhiḥ

Charity, one's own duty, the observances and restraints, scriptural study, works and holy vows — all of these have, as their final purpose, the mastery of the mind; the mind's true absorption alone is the supreme yoga.

Verse 46 (bhagavata.11.23.46)

समाहितं यस्य मनः प्रशान्तं दानादिभिः किं वद तस्य कृत्यम् । असंयतं यस्य मनो विनश्यद् दानादिभिश्चेदपरं किमेभिः ॥ 23.46 ॥

samāhitaṁ yasya manaḥ praśāntaṁ dānādibhiḥ kiṁ vada tasya kṛtyam asaṁyataṁ yasya mano vinaśyad dānādibhiś ced aparaṁ kim ebhiḥ

Tell me, what need has one whose mind is already gathered and fully at peace for charity and the like? And for one whose mind, uncontrolled, is still crumbling away, what further use are these same practices?

Verse 47 (bhagavata.11.23.47)

मनोवशेऽन्ये ह्यभवन् स्म देवा मनश्च नान्यस्य वशं समेति । भीष्मो हि देवः सहसः सहीयान् युञ्ज्याद वशे तं स हि देवदेवः ॥ 23.47 ॥

mano-vaśe ’nye hy abhavan sma devā manaś ca nānyasya vaśaṁ sameti bhīṣmo hi devaḥ sahasaḥ sahīyān yuñjyād vaśe taṁ sa hi deva-devaḥ

All the other senses have ever remained under the sway of the mind, but the mind itself submits to no one else; it is a formidable power, stronger than the strong — whoever brings it under control becomes the true god among gods.

Verse 48 (bhagavata.11.23.48)

तं दुर्जयं शत्रुमसह्यवेग- मरुन्तुदं तन्न विजित्य केचित् । कुर्वन्त्यसद्विग्रहमत्र मर्त्यै- र्मित्राण्युदासीनरिपून् विमूढाः ॥ 23.48 ॥

tam durjayaṁ śatrum asahya-vegam arun-tudaṁ tan na vijitya kecit kurvanty asad-vigraham atra martyair mitrāṇy udāsīna-ripūn vimūḍhāḥ

Failing to conquer this invincible enemy, whose force is unbearable and which torments the heart, some deluded people pick pointless quarrels with other mortals here, taking some as friends, others as foes, and yet others as strangers to be ignored.

Verse 49 (bhagavata.11.23.49)

देहं मनोमात्रमिमं गृहीत्वा ममाहमित्यन्धधियो मनुष्याः । एषोऽहमन्योऽयमिति भ्रमेण दुरन्तपारे तमसि भ्रमन्ति ॥ 23.49 ॥

dehaṁ mano-mātram imaṁ gṛhītvā mamāham ity andha-dhiyo manuṣyāḥ eṣo ’ham anyo ’yam iti bhrameṇa duranta-pāre tamasi bhramanti

Taking hold of this body, itself a mere product of the mind, and thinking 'mine' and 'I,' men, their understanding blinded, wander through endless darkness caught in the delusion 'this is I, that is another.'

Verse 50 (bhagavata.11.23.50)

जनस्तु हेतुः सुखदुःखयोश्चेत् किमात्मनश्चात्र हि भौमयोस्तत् । जिह्वां क्वचित् सन्दशति स्वदद्भि- स्तद्वेदनायां कतमाय कुप्येत् ॥ 23.50 ॥

janas tu hetuḥ sukha-duḥkhayoś cet kim ātmanaś cātra hi bhaumayos tat jihvāṁ kvacit sandaśati sva-dadbhis tad-vedanāyāṁ katamāya kupyet

If you say that other people are the cause of joy and sorrow, then what part does the self, distinct from both these bodily things, have in it at all? If one's own tongue is bitten by one's own teeth, at whom, in that pain, should one be angry?

Verse 51 (bhagavata.11.23.51)

दुःखस्य हेतुर्यदि देवतास्तु किमात्मनस्तत्र विकारयोस्तत् । यदङ्गमङ्गेन निहन्यते क्वचित् क्रुध्येत कस्मै पुरुषः स्वदेहे ॥ 23.51 ॥

duḥkhasya hetur yadi devatās tu kim ātmanas tatra vikārayos tat yad aṅgam aṅgena nihanyate kvacit krudhyeta kasmai puruṣaḥ sva-dehe

If the presiding gods themselves are the cause of suffering, still what part does the changeless self have in it? When one limb is struck by another, at whom, within his own body, should a person be angry?

Verse 52 (bhagavata.11.23.52)

आत्मा यदि स्यात् सुखदुःखहेतुः किमन्यतस्तत्र निजस्वभावः । न ह्यात्मनोऽन्यद् यदि तन्मृषा स्यात् क्रुध्येत कस्मान्न सुखं न दुःखम् ॥ 23.52 ॥

ātmā yadi syāt sukha-duḥkha-hetuḥ kim anyatas tatra nija-svabhāvaḥ na hy ātmano ’nyad yadi tan mṛṣā syāt krudhyeta kasmān na sukhaṁ na duḥkham

If the self itself were the cause of joy and sorrow, what cause could there be beyond its own nature? Nothing exists apart from the self — and if something seems to, it is mere illusion — so there is then neither joy nor sorrow; at whom, then, should one be angry?

Verse 53 (bhagavata.11.23.53)

ग्रहानिमित्तं सुखदुःखयोश्चेत् किमात्मनोऽजस्य जनस्य ते वै । ग्रहैर्ग्रहस्यैव वदन्ति पीडां क्रुध्येत कस्मै पुरुषस्ततोऽन्यः ॥ 23.53 ॥

grahā nimittaṁ sukha-duḥkhayoś cet kim ātmano ’jasya janasya te vai grahair grahasyaiva vadanti pīḍāṁ krudhyeta kasmai puruṣas tato ’nyaḥ

If the planets are the cause of joy and sorrow, then what has the unborn self to do with that which is born? Astrologers themselves say the planets only afflict one another — so a person, separate from all that, at whom should he be angry?

Verse 54 (bhagavata.11.23.54)

कर्मास्तु हेतुः सुखदुःखयोश्चेत् किमात्मनस्तद्धि जडाजडत्वे । देहस्त्वचित् पुरुषोऽयं सुपर्णः क्रुध्येत कस्मै न हि कर्ममूलम् ॥ 23.54 ॥

karmāstu hetuḥ sukha-duḥkhayoś cet kim ātmanas tad dhi jaḍājaḍatve dehas tv acit puruṣo ’yaṁ suparṇaḥ krudhyeta kasmai na hi karma mūlam

If action itself is the cause of joy and sorrow, what has the self, be it conscious or unconscious, to do with it? The body has no consciousness, and this soaring self is pure consciousness — at whom should one be angry, when karma itself has no true ground at all?

Verse 55 (bhagavata.11.23.55)

कालस्तु हेतुः सुखदुःखयोश्चेत् किमात्मनस्तत्र तदात्मकोऽसौ । नाग्नेर्हि तापो न हिमस्य तत् स्यात् क्रुध्येत कस्मै न परस्य द्वन्द्वम् ॥ 23.55 ॥

kālas tu hetuḥ sukha-duḥkhayoś cet kim ātmanas tatra tad-ātmako ’sau nāgner hi tāpo na himasya tat syāt krudhyeta kasmai na parasya dvandvam

If time itself is the cause of joy and sorrow, what has the self, which is itself of the nature of time, to do with it? Fire is not burned by its own heat, nor frost pained by its own cold — at whom should one be angry, when this duality arises from nothing beyond oneself?

Verse 56 (bhagavata.11.23.56)

न केनचित् क्वापि कथञ्चनास्य द्वन्द्वोपरागः परतः परस्य । यथाहमः संसृतिरूपिणः स्या- देवं प्रबुद्धो न बिभेति भूतैः ॥ 23.56 ॥

na kenacit kvāpi kathañcanāsya dvandvoparāgaḥ parataḥ parasya yathāhamaḥ saṁsṛti-rūpiṇaḥ syād evaṁ prabuddho na bibheti bhūtaiḥ

Nowhere, in any way, does the influence of duality ever touch this supreme self; it is the false ego alone that takes the form of worldly existence — one who understands this fears nothing from any creature.

Verse 57 (bhagavata.11.23.57)

एतां स आस्थाय परात्मनिष्ठा- मध्यासितां पूर्वतमैर्महर्षिभिः । अहं तरिष्यामि दुरन्तपारं तमो मुकुन्दाङ्घ्रिनिषेवयैव ॥ 23.57 ॥

etāṁ sa āsthāya parātma-niṣṭhām adhyāsitāṁ pūrvatamair maharṣibhiḥ ahaṁ tariṣyāmi duranta-pāraṁ tamo mukundāṅghri-niṣevayaiva

Taking my stand upon this same absorption in the Supreme, which was likewise held by the great sages of old, I too shall cross over this boundless darkness only through service to the feet of Mukunda.

Verse 58 (bhagavata.11.23.58)

श्रीभगवानुवाच निर्विद्य नष्टद्रविणे गतक्लमः प्रव्रज्य गां पर्यटमान इत्थम् । निराकृतोऽसद्भिरपि स्वधर्मा- दकम्पितोऽमूं मुनिराह गाथाम् ॥ 23.58 ॥

śrī-bhagavān uvāca nirvidya naṣṭa-draviṇe gata-klamaḥ pravrajya gāṁ paryaṭamāna ittham nirākṛto ’sadbhir api sva-dharmād akampito ’mūṁ munir āha gāthām

Shri Bhagavan said: Thus growing detached upon the loss of his wealth, freed from all fatigue, having taken sannyasa and wandering the earth, even when scorned by wicked men that sage, unshaken from his duty, sang this song.

Verse 59 (bhagavata.11.23.59)

सुखदुःखप्रदो नान्यः पुरुषस्यात्मविभ्रमः । मित्रोदासीनरिपवः संसारस्तमसः कृतः ॥ 23.59 ॥

sukha-duḥkha-prado nānyaḥ puruṣasyātma-vibhramaḥ mitrodāsīna-ripavaḥ saṁsāras tamasaḥ kṛtaḥ

There is no other giver of joy and sorrow for a person besides his own confusion about the self; friend, stranger and foe — this whole worldly existence is fashioned only out of ignorance.

Verse 60 (bhagavata.11.23.60)

तस्मात् सर्वात्मना तात निगृहाण मनो धिया । मय्यावेशितया युक्त एतावान् योगसङ्ग्रहः ॥ 23.60 ॥

tasmāt sarvātmanā tāta nigṛhāṇa mano dhiyā mayy āveśitayā yukta etāvān yoga-saṅgrahaḥ

Therefore, dear one, fixing your intelligence upon me, restrain the mind completely and with your whole being; this alone is the entire essence of yoga.

Verse 61 (bhagavata.11.23.61)

य एतां भिक्षुणा गीतां ब्रह्मनिष्ठां समाहितः । धारयञ् श्रावयञ् शृण्वन् द्वन्द्वैर् नैवाभिभूयते ॥ 23.61 ॥

ya etāṁ bhikṣuṇā gītāṁ brahma-niṣṭhāṁ samāhitaḥ dhārayañ chrāvayañ chṛṇvan dvandvair naivābhibhūyate

Whoever, with a gathered mind, holds fast to this song sung by the mendicant, grounded in absorption in the Absolute, or recites it to others, or simply listens to it, is never overcome by the dualities of joy and sorrow.