स्वप्नं मनोरथं चेत्थं प्राक्तनं न स्मरत्यसौ। तत्र पूर्वमिवात्मानमपूर्वं चानुपश्यति
Just as one does not remember a dream or a fantasy from before, so also, in that state, one sees oneself as new, not as before.
इन्द्रियायनसृष्ट्येदं त्रैविध्यं भाति वस्तुनि। बहिरन्तर्भिदाहेतुर्जनोऽसज्जनकृद्यथा
This threefold manifestation—of senses, their objects, and the mind—appears in the substance; the division of inner and outer arises from people, just as the actions of the good and the wicked.
नित्यदा ह्यङ्ग भूतानि भवन्ति न भवन्ति च। कालेनालक्ष्यवेगेन सूक्ष्मत्वात्तन्न दृश्यते
Indeed, O dear one, beings constantly come into being and cease to be; by the imperceptible, swift force of time, due to subtlety, this is not seen.
यथार्चिषां स्रोतसां च फलानां वा वनस्पतेः। तथैव सर्वभूतानां वयोऽवस्थादयः कृताः
Just as with flames, streams, and the fruits of a tree, so too are the ages and stages of all beings established.
सोऽयं दीपोऽर्चिषां यद्वत्स्रोतसां तदिदं जलम्। सोऽयं पुमानिति नृणां मृषा गीर्धीर्मृषायुषाम्
This lamp is called a flame, this water is called a stream, and this person is called a man—such speech is false, as is the notion of lasting life.
मा स्वस्य कर्मबीजेन जायते सोऽप्ययं पुमान्। म्रियते वामरो भ्रान्त्या यथाग्निर्दारुसंयुतः
Do not think that this person is born from the seed of his own actions, or that he truly dies; it is an illusion, just as fire appears to arise and cease with wood.
निषेकगर्भजन्मानि बाल्यकौमारयौवनम्। वयोमध्यं जरा मृत्युरित्यवस्थास्तनोर्नव
Conception, gestation, birth, childhood, boyhood, youth, maturity, old age, and death—these are the nine stages of the body.
एता मनोरथमयीर्हान्यस्योच्चावचास्तनूः। गुणसङ्गादुपादत्ते क्वचित्कश्चिज्जहाति च
These various higher and lower bodies, made of the stuff of fantasy, are assumed through association with qualities; sometimes someone acquires them, sometimes abandons them.
आत्मनः पितृपुत्राभ्यामनुमेयौ भवाप्ययौ। न भवाप्ययवस्तूनामभिज्ञो द्वयलक्षणः
The coming into being and passing away of the self are inferred from father and son; but one who knows the true nature of things that come and go is not characterized by both.
तरोर्बीजविपाकाभ्यां यो विद्वाञ्जन्मसंयमौ। तरोर्विलक्षणो द्रष्टा एवं द्रष्टा तनोः पृथक्
Just as one who knows the seed and fruit of a tree understands its birth and destruction, yet is distinct from the tree, so too is the witness distinct from the body.
प्रकृतेरेवमात्मानमविविच्याबुधः पुमान्। तत्त्वेन स्पर्शसम्मूढः संसारं प्रतिपद्यते
Thus, when a person does not distinguish the self from nature, bewildered by contact, he enters into worldly existence.
सत्त्वसङ्गादृषीन्देवान्रजसासुरमानुषान्। तमसा भूततिर्यक्त्वं भ्रामितो याति कर्मभिः
Through association with sattva, one attains the gods; through rajas, the demons and humans; through tamas, the state of spirits and animals. Driven by actions, one wanders among these.
नृत्यतो गायतः पश्यन्यथैवानुकरोति तान्। एवं बुद्धिगुणान्पश्यन्ननीहोऽप्यनुकार्यते
Watching others dance and sing, one imitates them likewise. In this way, observing the qualities of intellect, even one who is inactive is compelled to imitate.
यथाम्भसा प्रचलता तरवोऽपि चला इव। चक्षुषा भ्राम्यमाणेन दृश्यते भ्रमतीव भूः
Just as trees appear to move when water flows, and the earth seems to spin when the eyes whirl, so too are perceptions distorted.
यथा मनोरथधियो विषयानुभवो मृषा। स्वप्नदृष्टाश्च दाशार्ह तथा संसार आत्मनः
Just as the experience of sense objects through the mind's imagination is false, and as visions in dreams are unreal, so too is worldly existence for the self, O descendant of Dasarha.
अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते। ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा
Even when the object does not exist, the cycle of worldly existence does not cease; for one who meditates on sense objects, misfortune arises in dreams just as in waking life.
तस्मादुद्धव मा भुङ्क्ष्व विषयानसदिन्द्रियैः। आत्माग्रहणनिर्भातं पश्य वैकल्पिकं भ्रमम्
Therefore, Uddhava, do not indulge in sense objects with unreliable senses. See the confusion born from grasping the self, and recognize the illusory error.
क्षिप्तोऽवमानितोऽसद्भिः प्रलब्धोऽसूयितोऽथ वा। ताडितः सन्निरुद्धो वा वृत्त्या वा परिहापितः
Whether thrown out, insulted by the wicked, mocked, envied, beaten, restrained, or deprived of livelihood—
निष्ठ्युतो मूत्रितो वाज्ञैर्बहुधैवं प्रकम्पितः। श्रेयस्कामः कृच्छ्रगत आत्मनात्मानमुद्धरेत्
Spat upon, urinated upon by ignorant people, shaken in many ways—one who desires what is good, even in hardship, should uplift oneself by one's own self.
श्रीउद्धव उवाच। यथैवमनुबुध्येयं वद नो वदतां वर
Śrī Uddhava said: How may I understand this, O best of speakers? Please tell us.
सुदुःसहमिमं मन्य आत्मन्यसदतिक्रमम्। विदुषामपि विश्वात्मन्प्रकृतिर्हि बलीयसी। ऋते त्वद्धर्मनिरतान्शान्तास्ते चरणालयान्
This unbearable transgression against the self, I consider exceedingly difficult, O Soul of the Universe, even for the wise, for nature is powerful. Except for those devoted to your dharma, peaceful, and sheltered at your feet.
बृहस्पतिर्ब्रह्मवादे आत्मवत्त्वे स्वयं हरिः । भक्त्या गोगुरुविप्रेषु विष्वक्सेनानुवर्तिषु
Bṛhaspati, in the doctrine of Brahman, and Hari himself, in the state of self-realization, through devotion to cows, teachers, and Brahmins, follow Viṣvaksena.
कीर्त्योर्ध्वगीतया पुम्भिः त्रैलोक्ये तत्र तत्र ह । प्रविष्टः कर्णरन्ध्रेषु स्त्रीणां रामः सतामिव
By praise and song, men throughout the three worlds, here and there, enter through the ear-holes of women, just as Rāma does among the virtuous.
अन्नयाञ्चामिषेण यज्ञपत्नीषु अनुग्रहः - श्रीगोप ऊचुः - ( अनुष्टुप् ) राम राम महाबाहो कृष्ण दुष्टनिबर्हण । एषा वै बाधते क्षुत् नः तच्छान्तिं कर्तुमर्हथः
Through food and offerings, there is favor among the wives of the sacrificers. The cowherds said: O Rāma, O mighty-armed, O Kṛṣṇa, destroyer of the wicked, this hunger afflicts us; you ought to bring its relief.
श्रीशुक उवाच - इति विज्ञापितो गोपैः भगवान् देवकीसुतः । भक्ताया विप्रभार्यायाः प्रसीदन् इदमब्रवीत्
Śrī Śuka said: Thus addressed by the cowherds, the Lord, son of Devakī, kindly spoke these words for the devotee, the wife of the Brahmin.
प्रयात देवयजनं ब्राह्मणा ब्रह्मवादिनः । सत्रं आङ्गिरसं नाम ह्यासते स्वर्गकाम्यया
Go to the sacrificial altar where the Brahmins, versed in Brahman, are performing the Angirasa sacrifice, desiring heaven.
तत्र गत्वौदनं गोपा याचतास्मद् विसर्जिताः । कीर्तयन्तो भगवत आर्यस्य मम चाभिधाम्
Go there, cowherds, and ask for cooked rice, sent by us, mentioning the names of the Lord, the noble one, and myself.
इत्यादिष्टा भगवता गत्वा याचन्त ते तथा । कृताञ्जलिपुटा विप्रान् दण्डवत् पतिता भुवि
Thus instructed by the Lord, they went and asked as directed, with folded hands, bowing to the Brahmins, prostrating themselves on the ground.
हे भूमिदेवाः श्रृणुत कृष्णस्यादेशकारिणः । प्राप्ताञ्जानीत भद्रं वो गोपान् नो रामचोदितान्
O lords of the earth, listen! We have come as those who carry out Kṛṣṇa's command. Know that we are cowherds sent by Rāma; may good fortune be yours.
( मिश्र ) गाश्चारयतौ अविदूर ओदनं रामाच्युतौ वो लषतो बुभुक्षितौ । तयोर्द्विजा ओदनमर्थिनोर्यदि श्रद्धा च वो यच्छत धर्मवित्तमाः
O best knowers of dharma, Rama and Achyuta, tending the cows not far from here, are hungry and seeking food from you. If you have faith, give them the cooked rice they desire.