nāyaṁ jano me sukhaduḥkhahetu-
rna devatātmā grahakarmakālāḥ|
manaḥ paraṁ kāraṇamāmananti
mano guṇānvai sṛjate balīya-
stataśca karmāṇi vilakṣaṇāni|
śuklāni kṛṣṇānyatha lohitāni
tebhyaḥ savarṇāḥ sṛtayo bhavanti||2
anīha ātmā manasā samīhatā
hiraṇmayo matsakha udvicaṣṭe|
manaḥ svaliṅgaṁ parigṛhya kāmā-
dānaṁ svadharmo niyamo yamaśca
śrutaṁ ca karmāṇi ca sadvratāni|
paro hi yogo manasaḥ samādhiḥ||4
samāhitaṁ yasya manaḥ praśāntaṁ
dānādibhiḥ kiṁ vada tasya kṛtyam|
asaṁyataṁ yasya mano vinaśya-
manovaśe’nye hyabhavansma devā
manaśca nānyasya vaśaṁ sameti|
bhīṣmo hi devaḥ sahasaḥ sahīyā-
nyuñjyādvaśe taṁ sa hi devadevaḥ||6
taṁ durjayaṁ śatrumasahyavegama-
runtudaṁ tanna vijitya kecit|
dehaṁ manomātramimaṁ gṛhītvā
durantapāre tamasi bhramanti||8
janastu hetuḥ sukhaduḥkhayośce-
tkimātmanaścātra hi bhaumayostat|
jihvāṁ kvacitsandaśati svadadbhi-
stadvedanāyāṁ katamāya kupyet||9
duḥkhasya heturyadi devatāstu
yadaṅgamaṅgena nihanyate kvaci-
tkrudhyeta kasmai puruṣaḥ svadehe||10
ātmā yadi syātsukhaduḥkhahetuḥ
na hyātmano’nyadyadi tanmṛṣā syā-
tkrudhyeta kasmānna sukhaṁ na duḥkham||11
grahā nimittaṁ sukhaduḥkhayoścet-
kimātmano’jasya janasya te vai|
grahairgrahasyaiva vadanti pīḍāṁ
krudhyeta kasmai puruṣastato’nyaḥ||12
karmāstu hetuḥ sukhaduḥkhayośce-
krudhyeta kasmai na hi karma mūlam||13
kālastu hetuḥ sukhaduḥkhayośce-
nāgnerhi tāpo na himasya tatsyā-
tkrudhyeta kasmai na parasya dvandvam||14
na kenacitkvāpi kathañcanāsya
dvandvoparāgaḥ parataḥ parasya|
yathāhamaḥ saṁsṛtirūpiṇaḥ syā-
ddevaṁ prabuddho na bibheti bhūtaiḥ||15
etāṁ sa āsthāya parātmaniṣṭhā-
ahaṁ tariṣyāmi durantapāraṁ
These people are not the cause of my happiness or grief; the Devatā (of organs or body), the Ātman, the planetary positions, the deeds, and the Kāla (time) are not the cause of my happiness or grief. I come to think that the mind (manas) causes this great world to wander in cycles.
The mind creates the mighty qualities of sattva, rajas, and tamas; and hence the various distinct deeds (karma) are created. From these qualities only, the white, black, red and other colored objects are being produced.
The indifferent Ātman, which is my eternal friend, witnesses everything with eternal knowledge. The Ātman expresses itself by the mind (manas). Having accepted the mind, the gender (identity of me) and the various deeds, the Ātman undergoes fastening with the bonds based on worldly-qualities.
The donations, following of one's own duties, the rules, the restraints, the hearing, the deeds, and the pious penances — in all these, the goal is to control the mind. The supreme Yoga (performance or practice) is the intense absorption of the mind [away from the worldly matters].
Tell me, of him, whose mind is pacified and concentrated together, what is obtained by donation (dāna) and other such deeds? (Essentially, everything has been obtained). As well as, tell me, of him whose mind is unrestrained and not in self-control, what is obtained by donation and other such deeds?
All the sense-organs (deva) are in the control of the mind. The mind is not in the control of any of these sense-organs. The mind is indeed dreadful and more powerful than the mighty sense-organs. That, who has mind in control, is indeed more powerful than the sense-organs.
Someone, who is foolish, not having won over that (mind) — which is hard to win, which is (almost) an enemy, which has an irrepressible force, and which is hard to beat — creates differences with the people and classifies them as friend, dispassionate, and enemies.
Having accepted this body, which is just a figment of imagination, and thinking ‘‘I’’ and ‘‘mine’’ the men become blind in reasoning. This is me, and those are the rest, thinking thus by delusion, they wander in the darkness which is very hard to overcome.
If we assume that people are the reason for happiness and grief, then what is the relation of Ātman with all this? Because happiness and grief are caused and faced by the body made out of soil. If someone bites tongue by his own teeth, whom should he get angry upon when the pain is felt?
If the cause of grief is the devatā (or various organs), then again what is the relation of Ātman with all this? Because the devatā face the pain themselves (while present in sense-organs). If one organ of the body gets hurt by another organ of the same body, then that someone should get angry on whom?
If Ātman is the cause of happiness and grief, then what is present there besides its own presence. In that case, there is nothing else apart from the Ātman, and then everything is false (not true). Thus, whom should one get angry upon when there is no happiness or grief?
If planetary positions (planets) are the reason for happiness and grief, then verily with respect to unborn Ātman, what damage can be done? Of planets, it is said that they are affected by the planets; the Ātman is away from all these. Then, whom should one get angry upon?
If the deeds (Karma) are the cause of happiness and grief, then what is the relation of Ātman with the mundane borne out of being conscious or unconscious? But the body is always unconscious and the bird-like (dove) Ātman inside it is just a witness to the events and dispassionate. The deeds (Karma) have no reason for unhappiness. Then whom should one get angry upon?
If the Kāla (time) is the cause of happiness and grief, then what is its effect on Ātman? Because Ātman is Kāla as well. Just like fire cannot be given heat or ice cannot be frozen, similarly Kāla cannot provide grief and happiness (the dual pair) to the Ātman. Then whom should one get angry upon?
The Ātman is not touched by any duality by anyone or with anything, and is beyond everything. Only the ego, which leads to the existent-universe, is affected by the duality. That, who knows thus is not feared by any mundane existence.
Having taken the support of interest in Parātman, which has been taken by the earliest and noblest sages, and by serving the lotus-feet of Lord Mukunda, I will cross through the immense darkness easily.
Source: Uddhavagītā — Śrīmadbhāgavatapurāṇa
Translator: Animesh Kumar
© Stutimandal 2007, 02 May