Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-12, chapter-317

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
नारद उवाच ।
अशोकं शोकनाशार्थं शास्त्रं शान्तिकरं शिवम् ।
निशम्य लभते बुद्धिं तां लब्ध्वा सुखमेधते ॥१॥
1. nārada uvāca ,
aśokaṁ śokanāśārthaṁ śāstraṁ śāntikaraṁ śivam ,
niśamya labhate buddhiṁ tāṁ labdhvā sukhamedhate.
1. nārada uvāca aśokam śoka-nāśa-artham śāstram śānti-karam
śivam niśamya labhate buddhim tām labdhvā sukham edhate
1. nārada uvāca aśokam śoka-nāśa-artham śānti-karam śivam
śāstram niśamya buddhim labhate tām labdhvā sukham edhate
1. Nārada said: Having heard this auspicious treatise, which is free from sorrow, destroys sorrow, and brings peace, one gains wisdom (buddhi); having obtained that (wisdom), one then prospers in happiness.
शोकस्थानसहस्राणि भयस्थानशतानि च ।
दिवसे दिवसे मूढमाविशन्ति न पण्डितम् ॥२॥
2. śokasthānasahasrāṇi bhayasthānaśatāni ca ,
divase divase mūḍhamāviśanti na paṇḍitam.
2. śoka-sthāna-sahasrāṇi bhaya-sthāna-śatāni ca
divase divase mūḍham āviśanti na paṇḍitam
2. śoka-sthāna-sahasrāṇi ca bhaya-sthāna-śatāni
divase divase mūḍham āviśanti paṇḍitam na
2. Thousands of causes of sorrow and hundreds of causes of fear afflict a foolish person day after day, but they do not afflict a wise person.
तस्मादनिष्टनाशार्थमितिहासं निबोध मे ।
तिष्ठते चेद्वशे बुद्धिर्लभते शोकनाशनम् ॥३॥
3. tasmādaniṣṭanāśārthamitihāsaṁ nibodha me ,
tiṣṭhate cedvaśe buddhirlabhate śokanāśanam.
3. tasmāt aniṣṭa-nāśa-artham itihāsam nibodha me
tiṣṭhate cet vaśe buddhiḥ labhate śoka-nāśanam
3. tasmāt aniṣṭa-nāśa-artham me itihāsam nibodha
cet buddhiḥ vaśe tiṣṭhate śoka-nāśanam labhate
3. Therefore, for the purpose of destroying all undesirable things, learn this narrative (itihāsa) from me. If one's intellect (buddhi) remains under control, one achieves the destruction of sorrow.
अनिष्टसंप्रयोगाच्च विप्रयोगात्प्रियस्य च ।
मनुष्या मानसैर्दुःखैर्युज्यन्ते अल्पबुद्धयः ॥४॥
4. aniṣṭasaṁprayogācca viprayogātpriyasya ca ,
manuṣyā mānasairduḥkhairyujyante alpabuddhayaḥ.
4. aniṣṭa-saṃprayogāt ca viprayogāt priyasya ca
manuṣyāḥ mānasaiḥ duḥkhaiḥ yujyante alpa-buddhayaḥ
4. aniṣṭa-saṃprayogāt ca priyasya viprayogāt ca
alpa-buddhayaḥ manuṣyāḥ mānasaiḥ duḥkhaiḥ yujyante
4. Due to association with undesirable things and separation from those who are dear, people of limited intellect (buddhi) are afflicted by mental sufferings.
द्रव्येषु समतीतेषु ये गुणास्तान्न चिन्तयेत् ।
ताननाद्रियमाणस्य स्नेहबन्धः प्रमुच्यते ॥५॥
5. dravyeṣu samatīteṣu ye guṇāstānna cintayet ,
tānanādriyamāṇasya snehabandhaḥ pramucyate.
5. draveṣu samatīteṣu ye guṇāḥ tān na cintayet
tān anādriyamāṇasya snehabandhaḥ pramucyate
5. ye draveṣu samatīteṣu guṇāḥ tān na cintayet
tān anādriyamāṇasya snehabandhaḥ pramucyate
5. One should not contemplate the qualities of material possessions that have completely passed. For a person who disregards those (qualities or possessions), the bond of attachment is released.
दोषदर्शी भवेत्तत्र यत्र रागः प्रवर्तते ।
अनिष्टवद्धितं पश्येत्तथा क्षिप्रं विरज्यते ॥६॥
6. doṣadarśī bhavettatra yatra rāgaḥ pravartate ,
aniṣṭavaddhitaṁ paśyettathā kṣipraṁ virajyate.
6. doṣadarśī bhavet tatra yatra rāgaḥ pravartate
aniṣṭavat hitam paśyet tathā kṣipram virajyate
6. yatra rāgaḥ pravartate tatra doṣadarśī bhavet
hitam aniṣṭavat paśyet tathā kṣipram virajyate
6. One should perceive faults where attachment arises. One should regard what is beneficial as if it were undesirable; in this way, one quickly becomes dispassionate.
नार्थो न धर्मो न यशो योऽतीतमनुशोचति ।
अप्यभावेन युज्येत तच्चास्य न निवर्तते ॥७॥
7. nārtho na dharmo na yaśo yo'tītamanuśocati ,
apyabhāvena yujyeta taccāsya na nivartate.
7. na arthaḥ na dharmaḥ na yaśaḥ yaḥ atītam anuśocati
api abhāvena yujyeta tat ca asya na nivartate
7. yaḥ atītam anuśocati na arthaḥ na dharmaḥ na yaśaḥ
api abhāvena yujyeta ca tat asya na nivartate
7. For one who grieves over the past, there is no wealth (artha), no natural law (dharma), and no fame. Such a person would even be joined with non-existence (abhāva), and that (grief) does not cease for him.
गुणैर्भूतानि युज्यन्ते वियुज्यन्ते तथैव च ।
सर्वाणि नैतदेकस्य शोकस्थानं हि विद्यते ॥८॥
8. guṇairbhūtāni yujyante viyujyante tathaiva ca ,
sarvāṇi naitadekasya śokasthānaṁ hi vidyate.
8. guṇaiḥ bhūtāni yujyante viyujyante tathā eva ca
sarvāṇi na etat ekasya śokasthānam hi vidyate
8. sarvāṇi bhūtāni guṇaiḥ yujyante ca tathā eva
viyujyante hi etat ekasya śokasthānam na vidyate
8. All beings are united by the qualities (guṇa) and are separated in the same way. Indeed, this is not a cause for sorrow for any single individual.
मृतं वा यदि वा नष्टं योऽतीतमनुशोचति ।
दुःखेन लभते दुःखं द्वावनर्थौ प्रपद्यते ॥९॥
9. mṛtaṁ vā yadi vā naṣṭaṁ yo'tītamanuśocati ,
duḥkhena labhate duḥkhaṁ dvāvanarthau prapadyate.
9. mṛtam vā yadi vā naṣṭam yaḥ atītam anuśocati
duḥkhena labhate duḥkham dvau anarthau prapadyate
9. yaḥ mṛtam vā yadi vā naṣṭam atītam anuśocati,
(saḥ) duḥkhena duḥkham labhate (ca) dvau anarthau prapadyate
9. Whoever grieves over what is past, be it dead or lost, gains further sorrow (duḥkha) through that very grief and thus incurs two misfortunes.
नाश्रु कुर्वन्ति ये बुद्ध्या दृष्ट्वा लोकेषु संततिम् ।
सम्यक्प्रपश्यतः सर्वं नाश्रुकर्मोपपद्यते ॥१०॥
10. nāśru kurvanti ye buddhyā dṛṣṭvā lokeṣu saṁtatim ,
samyakprapaśyataḥ sarvaṁ nāśrukarmopapadyate.
10. na aśru kurvanti ye buddhyā dṛṣṭvā lokeṣu saṃtatim
samyak prapaśyataḥ sarvam na aśrukarma upapadyate
10. ye buddhyā lokeṣu saṃtatim dṛṣṭvā aśru na kurvanti,
(teṣām) samyak sarvam prapaśyataḥ aśrukarma na upapadyate
10. Those who, with discernment (buddhi), do not shed tears upon observing the cycles of generations in the world – for one who perceives everything properly, the act of weeping is not appropriate.
दुःखोपघाते शारीरे मानसे वाप्युपस्थिते ।
यस्मिन्न शक्यते कर्तुं यत्नस्तन्नानुचिन्तयेत् ॥११॥
11. duḥkhopaghāte śārīre mānase vāpyupasthite ,
yasminna śakyate kartuṁ yatnastannānucintayet.
11. duḥkhopaghāte śārīre mānase vā api upasthite
yasmin na śakyate kartum yatnaḥ tat na anucintayet
11. śārīre mānase vā api duḥkhopaghāte upasthite,
yasmin yatnaḥ kartum na śakyate,
tat na anucintayet
11. When a physical or mental affliction (duḥkha) arises, and no effort can be made regarding it, one should not dwell on that matter.
भैषज्यमेतद्दुःखस्य यदेतन्नानुचिन्तयेत् ।
चिन्त्यमानं हि न व्येति भूयश्चापि प्रवर्धते ॥१२॥
12. bhaiṣajyametadduḥkhasya yadetannānucintayet ,
cintyamānaṁ hi na vyeti bhūyaścāpi pravardhate.
12. bhaiṣajyam etat duḥkhasya yat etat na anucintayet
cintyamānam hi na vyeti bhūyaḥ ca api pravardhate
12. etat duḥkhasya bhaiṣajyam yat etat na anucintayet.
hi cintyamānam (sat) na vyeti,
ca api bhūyaḥ pravardhate
12. This is the medicine for sorrow (duḥkha): that one should not dwell on it. For when it is contemplated, it certainly does not diminish; instead, it grows further.
प्रज्ञया मानसं दुःखं हन्याच्छारीरमौषधैः ।
एतद्विज्ञानसामर्थ्यं न बालैः समतामियात् ॥१३॥
13. prajñayā mānasaṁ duḥkhaṁ hanyācchārīramauṣadhaiḥ ,
etadvijñānasāmarthyaṁ na bālaiḥ samatāmiyāt.
13. prajñayā mānasam duḥkham hanyāt śārīrikam auṣadhaiḥ
etat vijñānasāmarthyam na bālaiḥ samatām iyāt
13. prajñayā mānasam duḥkham hanyāt auṣadhaiḥ śārīrikam
etat vijñānasāmarthyam bālaiḥ samatām na iyāt
13. One should overcome mental suffering through wisdom, and physical suffering through medicines. This capacity for true understanding is not found among the ignorant (bāla).
अनित्यं यौवनं रूपं जीवितं द्रव्यसंचयः ।
आरोग्यं प्रियसंवासो गृध्येत्तत्र न पण्डितः ॥१४॥
14. anityaṁ yauvanaṁ rūpaṁ jīvitaṁ dravyasaṁcayaḥ ,
ārogyaṁ priyasaṁvāso gṛdhyettatra na paṇḍitaḥ.
14. anityam yauvanam rūpam jīvitam dravyasañcayaḥ
ārogyam priyasaṃvāsaḥ gṛdhyet tatra na paṇḍitaḥ
14. yauvanam rūpam jīvitam dravyasañcayaḥ ārogyam
priyasaṃvāsaḥ anityam tatra paṇḍitaḥ na gṛdhyet
14. Youth, beauty, life, the accumulation of wealth, good health, and the company of loved ones are all impermanent. Therefore, a wise person should not intensely desire them.
न जानपदिकं दुःखमेकः शोचितुमर्हति ।
अशोचन्प्रतिकुर्वीत यदि पश्येदुपक्रमम् ॥१५॥
15. na jānapadikaṁ duḥkhamekaḥ śocitumarhati ,
aśocanpratikurvīta yadi paśyedupakramam.
15. na jānapadam duḥkham ekaḥ śocitum arhati
aśocan pratikurvīta yadi paśyet upakramam
15. ekaḥ jānapadam duḥkham śocitum na arhati
aśocan yadi upakramam paśyet pratikurvīta
15. An individual should not mourn alone over widespread (public) suffering (duḥkha). Instead, without lamenting, one should seek to remedy it if a viable solution is perceived.
सुखाद्बहुतरं दुःखं जीविते नात्र संशयः ।
स्निग्धत्वं चेन्द्रियार्थेषु मोहान्मरणमप्रियम् ॥१६॥
16. sukhādbahutaraṁ duḥkhaṁ jīvite nātra saṁśayaḥ ,
snigdhatvaṁ cendriyārtheṣu mohānmaraṇamapriyam.
16. sukhāt bahutaram duḥkham jīvite na atra saṃśayaḥ
snigdhatvam ca indriyārtheṣu mohāt maraṇam apriyam
16. jīvite sukhāt bahutaram duḥkham atra na saṃśayaḥ
ca indriyārtheṣu snigdhatvam mohāt maraṇam apriyam
16. In life, there is much more suffering (duḥkha) than happiness; of this there is no doubt. Furthermore, attachment to sense objects and delusion (moha) make death undesirable.
परित्यजति यो दुःखं सुखं वाप्युभयं नरः ।
अभ्येति ब्रह्म सोऽत्यन्तं न तं शोचन्ति पण्डिताः ॥१७॥
17. parityajati yo duḥkhaṁ sukhaṁ vāpyubhayaṁ naraḥ ,
abhyeti brahma so'tyantaṁ na taṁ śocanti paṇḍitāḥ.
17. parityajati yaḥ duḥkham sukham vā api ubhayam naraḥ
abhyeti brahma saḥ atyantam na tam śocanti paṇḍitāḥ
17. naraḥ yaḥ duḥkham sukham vā api ubhayam parityajati
saḥ atyantam brahma abhyeti paṇḍitāḥ tam na śocanti
17. That person who relinquishes suffering, happiness, or indeed both (dualities), ultimately attains the supreme reality (brahman). The wise do not lament for such a one.
दुःखमर्था हि त्यज्यन्ते पालने न च ते सुखाः ।
दुःखेन चाधिगम्यन्ते नाशमेषां न चिन्तयेत् ॥१८॥
18. duḥkhamarthā hi tyajyante pālane na ca te sukhāḥ ,
duḥkhena cādhigamyante nāśameṣāṁ na cintayet.
18. duḥkham arthāḥ hi tyajyante pālane na ca te sukhāḥ
duḥkhena ca adhigamyante nāśam eṣām na cintayet
18. arthāḥ hi duḥkham tyajyante ca te pālane na sukhāḥ
ca duḥkhena adhigamyante eṣām nāśam na cintayet
18. Wealth and possessions are indeed relinquished with difficulty, and they are not pleasant to maintain. They are acquired with hardship, so one should not be concerned about their loss.
अन्यामन्यां धनावस्थां प्राप्य वैशेषिकीं नराः ।
अतृप्ता यान्ति विध्वंसं संतोषं यान्ति पण्डिताः ॥१९॥
19. anyāmanyāṁ dhanāvasthāṁ prāpya vaiśeṣikīṁ narāḥ ,
atṛptā yānti vidhvaṁsaṁ saṁtoṣaṁ yānti paṇḍitāḥ.
19. anyām anyām dhana-avasthām prāpya vaiśeṣikīm narāḥ
atṛptāḥ yānti vidhvaṃsam santoṣam yānti paṇḍitāḥ
19. atṛptāḥ narāḥ vaiśeṣikīm anyām anyām dhana-avasthām
prāpya vidhvaṃsam yānti paṇḍitāḥ santoṣam yānti
19. Having attained various distinct states of wealth, men, ever discontented, proceed to ruin. But the wise attain contentment.
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः ।
संयोगा विप्रयोगान्ता मरणान्तं हि जीवितम् ॥२०॥
20. sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ ,
saṁyogā viprayogāntā maraṇāntaṁ hi jīvitam.
20. sarve kṣaya-antāḥ nicayāḥ patana-antāḥ samucchrayāḥ
saṃyogāḥ viprayoga-antāḥ maraṇa-antam hi jīvitam
20. sarve nicayāḥ kṣaya-antāḥ sarve samucchrayāḥ patana-antāḥ
sarve saṃyogāḥ viprayoga-antāḥ jīvitam hi maraṇa-antam
20. All accumulations end in decay; all elevations end in a fall. All unions end in separation; indeed, life ends in death.
अन्तो नास्ति पिपासायास्तुष्टिस्तु परमं सुखम् ।
तस्मात्संतोषमेवेह धनं पश्यन्ति पण्डिताः ॥२१॥
21. anto nāsti pipāsāyāstuṣṭistu paramaṁ sukham ,
tasmātsaṁtoṣameveha dhanaṁ paśyanti paṇḍitāḥ.
21. antaḥ na asti pipāsāyāḥ tuṣṭiḥ tu paramam sukham
tasmāt saṃtoṣam eva iha dhanam paśyanti paṇḍitāḥ
21. pipāsāyāḥ antaḥ na asti tuṣṭiḥ tu paramam sukham
tasmāt paṇḍitāḥ iha saṃtoṣam eva dhanam paśyanti
21. There is no end to desire, but contentment is the supreme happiness. Therefore, the wise in this world consider contentment itself to be true wealth.
निमेषमात्रमपि हि वयो गच्छन्न तिष्ठति ।
स्वशरीरेष्वनित्येषु नित्यं किमनुचिन्तयेत् ॥२२॥
22. nimeṣamātramapi hi vayo gacchanna tiṣṭhati ,
svaśarīreṣvanityeṣu nityaṁ kimanucintayet.
22. nimeṣamātram api hi vayaḥ gacchan na tiṣṭhati
svaśarīreṣu anityeṣu nityam kim anucintayet
22. hi nimeṣamātram api vayaḥ gacchan na tiṣṭhati
anityeṣu svaśarīreṣu kim nityam anucintayet
22. Indeed, life does not stand still even for a moment; it is constantly moving on. In one's own impermanent bodies, what lasting thing should one contemplate?
भूतेष्वभावं संचिन्त्य ये बुद्ध्वा तमसः परम् ।
न शोचन्ति गताध्वानः पश्यन्तः परमां गतिम् ॥२३॥
23. bhūteṣvabhāvaṁ saṁcintya ye buddhvā tamasaḥ param ,
na śocanti gatādhvānaḥ paśyantaḥ paramāṁ gatim.
23. bhūteṣu abhāvam saṃcintya ye buddhvā tamasaḥ param
na śocanti gatādhvānaḥ paśyantaḥ paramām gatim
23. ye bhūteṣu abhāvam saṃcintya tamasaḥ param buddhvā
gatādhvānaḥ paramām gatim paśyantaḥ na śocanti
23. Those who, having profoundly contemplated the impermanence of all beings and having realized that which is beyond darkness (tamas), do not grieve, for they have traversed the path and perceive the supreme goal.
संचिन्वानकमेवैनं कामानामवितृप्तकम् ।
व्याघ्रः पशुमिवासाद्य मृत्युरादाय गच्छति ॥२४॥
24. saṁcinvānakamevainaṁ kāmānāmavitṛptakam ,
vyāghraḥ paśumivāsādya mṛtyurādāya gacchati.
24. saṃcinvānakam eva enam kāmānām avitṛptakam
vyāghraḥ paśum iva āsādya mṛtyuḥ ādāya gacchati
24. mṛtyuḥ kāmānām avitṛptakam enam saṃcinvānakam
eva vyāghraḥ paśum iva āsādya ādāya gacchati
24. Death carries away such a person, who is still accumulating (objects of desire) and remains unsatisfied with desires, just as a tiger seizes its prey.
अथाप्युपायं संपश्येद्दुःखस्य परिमोक्षणे ।
अशोचन्नारभेतैव युक्तश्चाव्यसनी भवेत् ॥२५॥
25. athāpyupāyaṁ saṁpaśyedduḥkhasya parimokṣaṇe ,
aśocannārabhetaiva yuktaścāvyasanī bhavet.
25. atha api upāyam saṃpaśyet duḥkhasya parimokṣaṇe
aśocan ārabheta eva yuktaḥ ca avyasanī bhavet
25. atha api duḥkhasya parimokṣaṇe upāyam saṃpaśyet
aśocan eva ārabheta ca yuktaḥ avyasanī bhavet
25. Therefore, one should find a means for release from suffering (duḥkha). Without lamenting, one should indeed begin (the endeavor), and remain disciplined and free from attachments.
शब्दे स्पर्शे च रूपे च गन्धेषु च रसेषु च ।
नोपभोगात्परं किंचिद्धनिनो वाधनस्य वा ॥२६॥
26. śabde sparśe ca rūpe ca gandheṣu ca raseṣu ca ,
nopabhogātparaṁ kiṁciddhanino vādhanasya vā.
26. śabde sparse ca rūpe ca gandheṣu ca raseṣu ca na
upabhogāt param kiñcit dhaninaḥ vā adhanasya vā
26. śabde ca sparse ca rūpe ca gandheṣu ca raseṣu ca
dhaninaḥ vā adhanasya vā upabhogāt param kiñcit na
26. Regarding sounds, touches, forms, smells, and tastes, there is nothing superior to enjoyment, whether one is wealthy or poor.
प्राक्संप्रयोगाद्भूतानां नास्ति दुःखमनामयम् ।
विप्रयोगात्तु सर्वस्य न शोचेत्प्रकृतिस्थितः ॥२७॥
27. prāksaṁprayogādbhūtānāṁ nāsti duḥkhamanāmayam ,
viprayogāttu sarvasya na śocetprakṛtisthitaḥ.
27. prāk saṃprayogāt bhūtānām na asti duḥkham anāmayam
viprayogāt tu sarvasya na śocet prakṛtisthitaḥ
27. bhūtānām saṃprayogāt prāk duḥkham anāmayam na asti
tu sarvasya viprayogāt prakṛtisthitaḥ na śocet
27. Before the combination of beings, there is neither suffering (duḥkha) nor absence of disease. But from the separation of everything, one who is established in their own intrinsic nature (prakṛti) should not grieve.
धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा ।
चक्षुःश्रोत्रे च मनसा मनो वाचं च विद्यया ॥२८॥
28. dhṛtyā śiśnodaraṁ rakṣetpāṇipādaṁ ca cakṣuṣā ,
cakṣuḥśrotre ca manasā mano vācaṁ ca vidyayā.
28. dhṛtyā śiśnodaram rakṣet pāṇipādam ca cakṣuṣā
cakṣuḥśrotre ca manasā manaḥ vācam ca vidyayā
28. dhṛtyā śiśnodaram rakṣet ca cakṣuṣā pāṇipādam
ca manasā cakṣuḥśrotre ca vidyayā manaḥ vācam
28. One should protect the genitals and abdomen with firm resolve, and the hands and feet with vigilance. One should protect the eyes and ears with the mind, and the mind and speech with true knowledge.
प्रणयं प्रतिसंहृत्य संस्तुतेष्वितरेषु च ।
विचरेदसमुन्नद्धः स सुखी स च पण्डितः ॥२९॥
29. praṇayaṁ pratisaṁhṛtya saṁstuteṣvitareṣu ca ,
vicaredasamunnaddhaḥ sa sukhī sa ca paṇḍitaḥ.
29. praṇayam pratisaṃhṛtya saṃstuteṣu itareṣu ca
vicaret asamunnaddhaḥ saḥ sukhī saḥ ca paṇḍitaḥ
29. yaḥ praṇayam saṃstuteṣu itareṣu ca pratisaṃhṛtya asamunnaddhaḥ vicaret,
saḥ sukhī saḥ ca paṇḍitaḥ
29. Having withdrawn affection from those who are praised and also from others, one should live without arrogance. Such a person is happy and he is wise.
अध्यात्मरतिरासीनो निरपेक्षो निरामिषः ।
आत्मनैव सहायेन यश्चरेत्स सुखी भवेत् ॥३०॥
30. adhyātmaratirāsīno nirapekṣo nirāmiṣaḥ ,
ātmanaiva sahāyena yaścaretsa sukhī bhavet.
30. adhyātmaratiḥ āsīnaḥ nirapekṣaḥ nirāmiṣaḥ
ātmanā eva sahāyena yaḥ caret saḥ sukhī bhavet
30. yaḥ adhyātmaratiḥ āsīnaḥ nirapekṣaḥ nirāmiṣaḥ ātmanā eva sahāyena caret,
saḥ sukhī bhavet
30. One who, delighting in the spiritual self (ātman), remains unattached and free from worldly desires, and acts with only their own self (ātman) as companion, that person becomes happy.