दुर्जरं वासनाजालं न शान्तिमुपयाति वै । अतस्तच्छमनार्थाय क्रमेण च परित्यजेत्
The web of desires is hard to overcome and does not lead to peace; therefore, for the sake of its pacification, one should gradually renounce them.
ऊर्ध्वं सुप्तः पतत्येव न शयानः पतत्यधः । परिव्रज्य परिभ्रष्टो न मार्गं लभते पुनः
One who is lying down does not fall downward, but one who is sleeping above does fall; similarly, a renunciant who falls from the path does not easily regain the way.
यथा पिपीलिका मूलाच्छाखायामधिरोहति । शनैः शनैः फलं याति सुखेन पदगामिनी
Just as an ant climbs from the root to the branch slowly, step by step, it reaches the fruit with ease, moving at its own pace.
विहङ्गस्तरसा याति विघ्नशङ्कामुदस्य वै । श्रान्तो भवति विश्रम्य सुखं याति पिपीलिका
A bird flies swiftly, disregarding obstacles, but becomes weary; the ant, resting as needed, reaches its goal comfortably.
मनस्तु प्रबलं काममजेयमकृतात्मभिः । अतः क्रमेण जेतव्यमाश्रमानुक्रमेण च
The mind, being strong in desire, cannot be conquered by those lacking self-mastery; therefore, it must be subdued gradually, following the order of the stages of life.
गृहस्थाश्रमसंस्थोऽपि शान्तः सुमतिरात्मवान् । न च हृष्येन्न च तपेल्लाभालाभे समो भवेत्
Even while established in the householder's stage, one who is peaceful, wise, and self-controlled should remain unaffected by gain or loss, neither rejoicing nor grieving, maintaining equanimity.
विहतं कर्म कुर्वाणस्त्यजंश्चिन्तान्वितं च यत् । आत्मलाभेन सन्तुष्टो मुच्यते नात्र संशयः
Performing one's duties, abandoning attachment and anxiety, and being content with self-realization, one is liberated—of this there is no doubt.
पश्याहं राज्यसंस्थोऽपि जीवन्मुक्तो यथानघ । विचरामि यथाकामं न मे किञ्चित्प्रजायते
See, even though I am established in kingship, I am liberated while living, O sinless one; I wander as I please, and nothing arises in me.
भुञ्जानो विविधान्भोगान्कुर्वन्कार्याण्यनेकशः । भविष्यामि यथाहं त्वं तथा मुक्तो भवानघ
Enjoying various pleasures and performing many duties, I remain as I am; in the same way, O sinless one, you too will become free.
कथ्यते खलु यद्दृश्यमदृश्यं बध्यते कुतः । दृश्यानि पञ्चभूतानि गुणास्तेषां तथा पुनः
Whatever is seen or unseen is said to be bound—how could it be otherwise? The visible things are the five elements, and their qualities as well.
आत्मा गम्योऽनुमानेन प्रत्यक्षो न कदाचन । स कथं बध्यते ब्रह्मन्निर्विकारो निरञ्जनः
The self is known through inference, never directly perceived; how then, O Brahmin, could that changeless, stainless one be bound?
मनस्तु सुखदुःखानां महतां कारणं द्विज । जाते तु निर्मले ह्यस्मिन्सर्वं भवति निर्मलम्
The mind is the chief cause of pleasure and pain, O twice-born; when it becomes pure, everything indeed becomes pure.
भ्रमन्सर्वेषु तीर्थेषु स्नात्वा स्नात्वा पुनः पुनः । निर्मलं न मनो यावत्तावत्सर्वं निरर्थकम्
Wandering to all the sacred places and bathing again and again, unless the mind is purified, all else is useless.
न देहो न च जीवात्मा नेन्द्रियाणि परन्तप । मन एव मनुष्याणां कारणं बन्धमोक्षयोः
Neither the body, nor the individual soul, nor the senses, O scorcher of foes, but the mind alone is the cause of bondage and liberation for human beings.
शुद्धो मुक्तः सदैवात्मा न वै बध्येत कर्हिचित् । बन्धमोक्षौ मनःसंस्थौ तस्मिञ्छान्ते प्रशाम्यति
The self is always pure and free, never bound at any time; bondage and liberation reside in the mind, and when it is peaceful, they cease.
शत्रुर्मित्रमुदासीनो भेदाः सर्वे मनोगताः । एकात्मत्वे कथं भेदः सम्भवेद्द्वैतदर्शनात्
Enemy, friend, and indifferent—all distinctions are mental; how can division arise in unity, except through the perception of duality?
जीवो ब्रह्म सदैवाहं नात्र कार्या विचारणा । भेदबुद्धिस्तु संसारे वर्तमाना प्रवर्तते
The individual soul is always Brahman; there is no need for further inquiry here. The notion of difference operates only in worldly existence.
अविद्येयं महाभाग विद्या चैतन्निवर्तनम् । विद्याविद्ये च विज्ञेये सर्वदैव विचक्षणैः
This ignorance, O noble one, is dispelled by knowledge; the wise must always discern between knowledge and ignorance.
विनातपं हि छायाया ज्ञायते च कथं सुखम् । अविद्यया विना तद्वत्कथं विद्यां च वेत्ति वै
Just as shade cannot be known without sunlight, so without ignorance, how can one know knowledge?
गुणा गुणेषु वर्तन्ते भूतानि च तथैव च । इन्द्रियाणीन्द्रियार्थेषु को दोषस्तत्र चात्मनः
Qualities act among qualities, and beings likewise; the senses engage with their objects—what fault is there in the self regarding this?
मर्यादा सर्वरक्षार्थं कृता वेदेषु सर्वशः । अन्यथा धर्मनाशः स्यात्सौगतानामिवानघ
Boundaries were established in the Vedas for the protection of all; otherwise, the destruction of dharma would occur, as happened among the Buddhists, O sinless one.
धर्मनाशे विनष्टः स्याद्वर्णाचारोऽतिवर्तितः । अतो वेदप्रदिष्टेन मार्गेण गच्छतां शुभम्
When dharma is destroyed, the conduct of the castes is lost and transgressed; therefore, auspiciousness comes to those who follow the path prescribed by the Vedas.
शुक उवाच सन्देहो वर्तते राजन्न निवर्तति मे क्वचित् । भवता कथितं यत्तच्छृण्वतो मे नराधिप
Śuka said: O King, doubt persists in me and never ceases; what you have spoken, as I listen, does not resolve it, O ruler of men.
वेदधर्मेषु हिंसा स्यादधर्मबहुला हि सा । कथं मुक्तिप्रदो धर्मो वेदोक्तो बत भूपते
In Vedic dharma, violence is found, and it is full of unrighteousness; how can the dharma spoken in the Vedas bestow liberation, O King?
प्रत्यक्षेण त्वनाचारः सोमपानं नराधिप । पशूनां हिंसनं तद्वद्भक्षणं चामिषस्य च
Directly, improper acts are seen: drinking soma, O King, killing animals, and likewise eating flesh.
सौत्रामणौ तथा प्रोक्तः प्रत्यक्षेण सुराग्रहः । द्यूतक्रीडा तथा प्रोक्ता व्रतानि विविधानि च
In the Sautrāmaṇī rite, drinking liquor is prescribed directly; gambling is also mentioned, along with various vows.
श्रूयते स्म पुरा ह्यासीच्छशबिन्दुर्नृपोत्तमः । यज्वा धर्मपरो नित्यं वदान्यः सत्यसागरः
It is heard that long ago there was Śaśabindu, O foremost king; he was devoted to sacrifice, always righteous, generous, and an ocean of truth.
गोप्ता च धर्मसेतूनां शास्ता चोत्पथगामिनाम् । यज्ञाश्च विहितास्तेन बहवो भूरिदक्षिणाः
He was the protector of the bridges of dharma and the ruler of those who strayed from the path; he performed many sacrifices, giving abundant gifts.
चर्मणां पर्वतो जातो विन्ध्याचलसमः पुनः । मेघाम्बुप्लावनाज्जाता नदी चर्मण्वती शुभा
From skins, a mountain arose, equal to the Vindhya range; from the washing of clouds and water, the auspicious river Carmanvatī was born.
सोऽपि राजा दिवं यातः कीर्तिरस्याचला भुवि । एवं धर्मेषु वेदेषु न मे बुद्धिः प्रवर्तते
That king too went to heaven, and his fame is immovable on earth; thus, regarding dharma in the Vedas, my mind does not incline.