क्षुत्क्षामकण्ठमायान्तमरण्यात्ससमित्कुशम्
With his throat parched from hunger, he came from the forest carrying sacred sticks and kuśa grass.
उवाच कस्मादेकान्तं स्थीयत भवता द्विज
He said, 'O twice-born, why are you sitting here alone?'
प्रविवक्षौ पुरे रम्ये तेनात्र स्थीयते मया
'I wish to speak in the beautiful city; that is why I remain here.'
कथ्यतां मे द्विजश्रेष्ठ त्वमभिज्ञो मतो मम
'Tell me, best of Brāhmaṇas, you are considered knowledgeable by me.'
अधिरुढो नरेन्द्रो ऽयं परितो यस्तथेतरः
'This king is mounted, and those others are all around him.'
भवता निर्विशेषेण पृथग्वेदोपलक्षितौ
'By you, without distinction, both are identified separately by the Veda.'
ज्ञातुमिच्छाम्यहं को ऽत्र गजः को वा नराधिपः
'I wish to know: who here is the elephant, and who is the lord of men?'
वाह्यवाहकसंबन्धं को न जानाति वै द्विज
'Who does not know, O Brāhmaṇa, the connection between the rider and the ridden?'
अधः सत्त्वविभागं किं किं चोर्द्धमभिधीयते
'What is said to be below as the division of beings, and what above?'
श्रयतां कथयाम्येष यन्मां त्वं परिपृच्छसि
'Listen, I will tell you what you have asked me.'
अवबोधाय ते ब्रह्मन्दृष्टान्तो दर्शितो मया
'For your understanding, I have shown you an illustration, O Brāhmaṇa.'
तदेवं त्वं समाचक्ष्व कतमस्त्वमहं तथा
'So now, you declare: which one are you, and which one am I?'
निदाधः प्राह भगवन्नाचार्यस्त्वमृभुर्मम्
Nidāgha said, 'O venerable one, you are not my teacher, you are Ṛbhu.'
यथाचार्यस्य तेन त्वां मन्ये प्राप्तमहं गुरुम्
'Just as to the teacher, so I consider you, O Guru, to have come to me.'
गुरुस्नेहादृभुर्नामनिदाघं समुपागतः
'Out of affection for the teacher, Ṛbhu by name came to Nidāgha.'
परमार्थसारभूतं यत्तदद्वैतमशेषतः
'That which is the very essence of the highest reality, non-duality in its entirety—'
निदाघो ऽप्युपदेशेन तेनाद्वैतपरो ऽभवत्
'Nidāgha too, through his instruction, became devoted to non-duality.'
तथा ब्रह्मतनौ मुक्तिमवाच परमाद्विजः
Thus, the excellent Brāhmaṇa spoke of liberation in the body of Brahman.
भव सर्वगतं ज्ञानमात्मानमवनीपते
O King, know the Self to be all-pervading knowledge.
भ्रान्तदृष्टिभिरात्मापि तथैकः सन्पृथक् पृथक्
Even though the Self is one, due to deluded vision it appears as many, distinct and separate.
सो ऽहं स च त्वं स च सर्वमेतदात्मांस्वयं भात्यपभेदमोहः
That Self am I, that Self are you, and that Self is all this; the illusion of difference arises from ignorance.
स चापि जातिस्मरणावबोदस्तत्रैव जन्मन्यपवर्गमाप
And that very one, endowed with remembrance of past births, attained liberation in that very life.
ब्राह्मणक्षत्रियविशां श्रोर्तृआणां चापि मुक्तिदम्
This grants liberation to Brahmins, Kshatriyas, Vaishyas, and even to those who listen.
ब्रह्मज्ञानमिदं शुद्धं किमन्यत्कथयामि वै
This pure knowledge of Brahman is thus; what else should I say?
असंतुष्ट इव प्राह भ्रातरं तं सनन्दनम्
As if unsatisfied, he spoke to his brother Sanandana.
तथापि नात्मा प्रीयेत शृण्वन्हरिकथां मुहुः
Still, the Self is not pleased, though hearing the stories of Hari again and again.
सिद्धिं सुमहतीं प्राप्तो निर्विण्णो ऽवान्तरं बहिः
Having attained great perfection, he remained indifferent within and without.
न जायते कथं प्राप्तो ज्ञानं व्यासात्मजः शिशुः
How did the son of Vyasa, though a child, come to possess such knowledge?
समाख्याहि महाभाग मो७शास्त्रार्थविद्भवान्
O greatly fortunate one, you know the meaning of the scriptures—please recount it to me.
यां श्रुत्वा ब्रह्मतत्त्वज्ञो जायते मानवो मुने
O sage, by hearing which, a man becomes a knower of the truth of Brahman—tell me that.