ब्राह्मण उवाच ।
परिग्रहो हि दुःखाय यद्यत्प्रियतमं नृणाम् ।
अनन्तं सुखमाप्नोति तद्विद्वान्यस्त्वकिञ्चनः ॥ १॥
सामिषं कुररं जघ्नुर्बलिनो ये निरामिषाः ।
तदामिषं परित्यज्य स सुखं समविन्दत ॥ २॥
न मे मानावमानौ स्तो न चिन्ता गेहपुत्रिणाम् ।
आत्मक्रीड आत्मरतिर्विचरामीह बालवत् ॥ ३॥
द्वावेव चिन्तया मुक्तौ परमानन्द आप्लुतौ ।
यो विमुग्धो जडो बालो यो गुणेभ्यः परं गतः ॥ ४॥
क्वचित्कुमारी त्वात्मानं वृणानान् गृहमागतान् ।
स्वयं तानर्हयामास क्वापि यातेषु बन्धुषु ॥ ५॥
तेषामभ्यवहारार्थं शालीन् रहसि पार्थिव ।
अवघ्नन्त्याः प्रकोष्ठस्थाश्चक्रुः शङ्खाः स्वनं महत् ॥ ६॥
सा तज्जुगुप्सितं मत्वा महती वृडिता ततः ।
बभञ्जैकैकशः शङ्खान् द्वौ द्वौ पाण्योरशेषयत् ॥ ७॥
उभयोरप्यभूद्घोषो ह्यवघ्नन्त्याः स्म शङ्खयोः ।
तत्राप्येकं निरभिददेकस्मान्नाभवद्ध्वनिः ॥ ८॥
अन्वशिक्षमिमं तस्या उपदेशमरिन्दम ।
लोकाननुचरन्नेतान् लोकतत्त्वविवित्सया ॥ ९॥
वासे बहूनां कलहो भवेद्वार्ता द्वयोरपि ।
एक एव चरेत्तस्मात्कुमार्या इव कङ्कणः ॥ १०॥
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The Brāhmaṇa said : The source of misery is indeed the acquisition of whatever men love most. One who knows this and desires no acquisition enjoys everlasting happiness. (1)
The stronger ospreys which had no flesh attacked the osprey which had it. The latter then dropped the piece of flesh and felt happy. (2)
I feel neither honour nor dishonour; I have no care which householders have for home and children. Like a child (free from care) I wander in the world sporting in the Self and devoted to it. (3)
Only two are free from cares and anxieties and are immersed in supreme bliss—the ignorant and guileless child and he who has transcended the three Guṇas (and realized the Supreme Being). (4)
In a certain place, a maiden herself had to attend to the comforts of those who came to her house to choose her for a bride when her relations had gone away to some other place. (5)
O king, while she was pounding paddy aside to provide them food, the bangles of shells on her wrists made a loud jingling sound. (6)
The (wise) girl, feeling much ashamed of doing the humiliating task herself, broke the bangles one by one, and retained only two each on her wrists. (7)
Even the two bangles produced sound as she pounded (the paddy), she again broke one each (so that) the remaining one each did not produce any sound. (8)
And the following lesson I learnt from her, O subduer of enemies, as I wandered in this wide world to know what was desirable and what was to be shunned. (9)
Where many dwell together quarrel would ensue; even between two living together there is talk. Therefore one should wander alone as the single bangle on the wrists of the maiden. (10) (1-10)
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मन एकत्र संयुञ्ज्याज्जितश्वासो जितासनः ।
वैराग्याभ्यासयोगेन ध्रियमाणमतन्द्रितः ॥ ११॥
यस्मिन् मनो लब्धपदं यदेत-
च्छनैः शनैर्मुञ्चति कर्मरेणून् ।
सत्त्वेन वृद्धेन रजस्तमश्च
विधूय निर्वाणमुपैत्यनिन्धनम् ॥ १२॥
तदैवमात्मन्यवरुद्धचित्तो
न वेद किञ्चिद्बहिरन्तरं वा ।
यथेषुकारो नृपतिं व्रजन्त-
मिषौ गतात्मा न ददर्श पार्श्वे ॥ १३॥
एकचार्यनिकेतः स्यादप्रमत्तो गुहाशयः ।
अलक्ष्यमाण आचारैर्मुनिरेकोऽल्पभाषणः ॥ १४॥
गृहारम्भोऽति दुःखाय विफलश्चाध्रुवात्मनः ।
सर्पः परकृतं वेश्म प्रविश्य सुखमेधते ॥ १५॥
एको नारायणो देवः पूर्वसृष्टं स्वमायया ।
संहृत्य कालकलया कल्पान्त इदमीश्वरः ।
एक एवाद्वितीयोऽभूदात्माधारोऽखिलाश्रयः ॥ १६॥
कालेनात्मानुभावेन साम्यं नीतासु शक्तिषु ।
सत्त्वादिष्वादिपुरुषः प्रधानपुरुषेश्वरः ॥ १७॥
परावराणां परम आस्ते कैवल्यसंज्ञितः ।
केवलानुभवानन्दसन्दोहो निरुपाधिकः ॥ १८॥
केवलात्मानुभावेन स्वमायां त्रिगुणात्मिकाम् ।
सङ्क्षोभयन् सृजत्यादौ तया सूत्रमरिन्दम ॥ १९॥
तामाहुस्त्रिगुणव्यक्तिं सृजन्तीं विश्वतोमुखम् ।
यस्मिन् प्रोतमिदं विश्वं येन संसरते पुमान् ॥ २०॥
यथोर्णनाभिर्हृदयादूर्णां सन्तत्य वक्त्रतः ।
तया विहृत्य भूयस्तां ग्रसत्येवं महेश्वरः ॥ २१॥
यत्र यत्र मनो देही धारयेत्सकलं धिया ।
स्नेहाद्द्वेषाद्भयाद्वापि याति तत्तत्स्वरूपताम् ॥ २२॥
कीटः पेशस्कृतं ध्यायन् कुड्यां तेन प्रवेशितः ।
याति तत्सात्मतां राजन् पूर्वरूपमसन्त्यजन् ॥ २३॥
एवं गुरुभ्य एतेभ्य एषा मे शिक्षिता मतिः ।
स्वात्मोपशिक्षितां बुद्धिं शृणु मे वदतः प्रभो ॥ २४॥
देहो गुरुर्मम विरक्तिविवेकहेतुः
बिभ्रत्स्म सत्त्वनिधनं सततार्त्युदर्कम् ।
तत्त्वान्यनेन विमृशामि यथा तथापि
पारक्यमित्यवसितो विचराम्यसङ्गः ॥ २५॥
जायाऽऽत्मजार्थपशुभृत्यगृहाप्तवर्गान्
पुष्णाति यत्प्रियचिकीर्षया वितन्वन् ।
स्वान्ते सकृच्छ्रमवरुद्धधनः स देहः
सृष्ट्वास्य बीजमवसीदति वृक्षधर्मः ॥ २६॥
जिह्वैकतोऽमुमपकर्षति कर्हि तर्षा
शिश्नोऽन्यतस्त्वगुदरं श्रवणं कुतश्चित् ।
घ्राणोऽन्यतश्चपलदृक् क्व च कर्मशक्तिः
बह्व्यः सपत्न्य इव गेहपतिं लुनन्ति ॥ २७॥
सृष्ट्वा पुराणि विविधान्यजयाऽऽत्मशक्त्या
वृक्षान् सरीसृपपशून् खगदंशमत्स्यान् ।
तैस्तैरतुष्टहृदयः पुरुषं विधाय
ब्रह्मावलोकधिषणं मुदमाप देवः ॥ २८॥
लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते
मानुष्यमर्थदमनित्यमपीह धीरः ।
तूर्णं यतेत न पतेदनुमृत्यु याव-
न्निःश्रेयसाय विषयः खलु सर्वतः स्यात् ॥ २९॥
एवं सञ्जातवैराग्यो विज्ञानालोक आत्मनि ।
विचरामि महीमेतां मुक्तसङ्गोऽनहङ्कृतिः ॥ ३०॥
न ह्येकस्माद्गुरोर्ज्ञानं सुस्थिरं स्यात्सुपुष्कलम् ।
ब्रह्मैतदद्वितीयं वै गीयते बहुधर्षिभिः ॥ ३१॥
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One should steady the mind on one thing by controlling it as well as the breath, and by acquiring a steady pose and remaining vigilant practising dispassion and concentration. (11)
The mind is to be steadied on That One, established in which it slowly renounce the desire for actions and, developing the Sattva Guṇa controls the Rājasika and Tāmasika impulses and in their absence attains absorption in contemplation. (12)
Just as the maker of arrows absorbed in his work did not see the king passing by him, so the man who has concentrated his mind on the Self does not know anything inside or outside. (13)
Again, an ascetic should wander alone, have no fixed abode; and ever vigilant and living in a cave, unrecognized by obvious marks, he should be without any support and sparing of speech. (14)
For man with his perishable body to build a house is useless and fraught with great misery. The serpent happily inhabits the hole borrowed by others. (15)
The one almighty Lord, existing by Himself and the support of all, destroys this previously created universe through His Time-Energy at the end of a Kalpa. And then He remains One alone, quite undifferentiated. When by force of time, powerful in itself, all the energies in the shape of the three Guṇas get merged in the Unmanifest (when the creation ends), the most ancient Person, the Lord of Matter and Spirit, attainable by Brahmā and other liberated beings, exists. He remains the absolute and unconditioned, and self-manifest Bliss, fit to be called Liberation (itself). (16—18)
O slayer of enemies, with His own unassisted power He agitates His Māyā, consisting of the three Guṇas and first creates Sūtra or Mahattattva. (19)
They say that Sūtra is the manifestation of the three Guṇas, capable of creating the universe of multifarious forms, through which it runs like a thread and the individual soul gets into the world. (20)
Just as the spider projecting the web from its heart through mouth, sports with it and then swallows it, so does the Supreme Lord creates, preserves and destroys the universe. (21)
On whatever the embodied being deliberately centres its mind in its entirety, through love, hatred or fear, it attains that very form. (22)
O king, the larva confined by the wasp in a hole in the wall and contemplating on the wasp, without discarding its former body, transforms itself into the latter. (23)
O king, I thus learnt this wisdom from these preceptors. Now hear as I tell You what I have learnt from my own body. (24)
This body, subject to birth and death and constantly and ultimately a source of afflictions, is my preceptor as it promotes renunciation and discrimination. Though it helps me to contemplate on realities, it really belongs to others (who devour it). Realizing this I wander renouncing all. (25)
Man earns money with difficulty in order to enjoy pleasures and maintain the growing number of wives, children, possessions, cattle, servants, houses and relations and friends. Like a tree which when ultimately destroyed leaves behind seed for another tree to grow, he too dies leaving seeds for his next birth. (26)
His tongue drags him to one side, thirst to another and the organ of generation to some other; so do the touch, stomach and ear in some other directions; the sense of smell in another and the restless eye to something else; and every physical organ draws him in a different direction. Thus like the lord of the house torn up by co-wives, his senses and organs pull him on all sides. (27)
Having created through His innate energy the bodies of the different species of living beings, such as trees, reptiles, animals, birds, gad-flies, fish etc., the Lord was not satisfied. He rejoiced (only) when He created the human body endowed with reason and capable of realizing the Supreme Deity. (28)
Having after many births in this world acquired the rare human body, however frail, which is still the means of attaining the object of life, a wise man should speedily strive to attain Liberation, before this body, constantly subjected to annihilation, is not destroyed. The enjoyment of sense pleasures can of course be had in all species. (29)
Having thus freed myself from all attachments and egotism and developed dispassion, and possessing the light of knowledge (acquired from several preceptors), I wander in this world established in the Self. (30)
Stable and comprehensive knowledge cannot be acquired from one preceptor. This Brahma, without a second, has been variously sung by Ṛṣis. (31) (11-31)
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