मत्तनुः परिशुष्केयं स्थितोत्ताना वनावनौ । वैराग्यं नयतीवात्मतुच्छत्वेनाम्बरस्थितान्
My body, dried up and lying supine in the forest, seems to inspire detachment in those who see its emptiness, as if it were suspended in the sky.
शब्दरूपरसस्पर्शगन्धलोभविमुक्तया । निर्विकल्पसमाध्येव मम तन्वोष्यते गिरौ
Freed from the craving for sound, form, taste, touch, and smell, my body rests on the mountain as if in unwavering samadhi.
संशान्ते चित्तवेताले याम् आनन्दकलां तनुः । याति ताम् अपि राज्येन जागतेन न गच्छति
When the goblin of the mind is pacified, the body attains a measure of bliss that cannot be gained even by ruling the world.
पश्य विश्रान्तसर्वेहं विगताशेषकौतुकम् । निरस्तकल्पनाजालं सुखं शेते कलेवरम्
See, I am completely at rest, all curiosity gone; the body lies happily, freed from the net of imaginings.
चित्तमर्कटसंरम्भसङ्क्षुब्धः कायपादपः । तथा वेगेन चलति यथा मूलानि कृन्तति
The body-tree, agitated by the restless monkey-mind, moves with such force that it even severs its own roots.
चित्तानर्थविमुक्तो ऽद्रौ गजाभ्रहरिविभ्रमम् । नायं पश्यति मे देहः परानन्द इव स्थितः
Freed from the misfortune of mind, my body does not experience the confusion of elephants, clouds, or lions; it abides as if in supreme bliss.
सर्वाशाज्वरसम्मोहमिहिकाशरदागमम् । अचित्तत्वं विना नान्यच् छ्रेयः पश्यामि जन्तुषु
Apart from the state of no-mind, which is like the autumn sun dispelling the mist of feverish desires and delusion, I see no other good for living beings.
त एव सुखसम्भोगसीमान्तं समुपागताः । महाधियश् शान्तधियो ये याता विमनस्कताम्
Those great and tranquil-minded ones who have attained absence of mind have truly reached the utmost limit of happiness and enjoyment.
सर्वदुःखदशामुक्तां संशान्तां विगतज्वराम् । दिष्ट्या पश्याम्य् अमननां वने तनुम् इमाम् अहम्
By fortune, I see this body in the forest, freed from all states of suffering, completely peaceful, and without fever, in the state of no-mind.
भगवन् सर्वधर्मज्ञ भार्गवेण तदा किल । सुबहून्य् उपभुक्तानि शरीराणि पुनः पुनः
O Lord, knower of all dharma, in those days many bodies were indeed enjoyed again and again by Bhargava.
भृगुणोत्पादिते काये तत् तस्मिंस् तस्य किं मुने । महान् अतिशयो जातः परिदेवनम् एव वा
O sage, in that body produced by Bhrigu, what great wonder or lamentation occurred for him?
शुक्रस्य कलना राम यासौ जीवदशां गता । कर्मात्मिका समुत्पन्ना भृगोर् भार्गवरूपिणी
O Rama, the subtle essence of Shukra, having attained the state of life, took on the form of action and arose as the Bhargava nature from Bhrigu.
सा हीदम्प्रथमत्वेन समेत्य परमात् पदात् । भूताकाशपदं प्राप्य वातव्यावलिता सती
That essence, having first united with the supreme state, attained the condition of elemental space, and being stirred by the wind,
प्राणापानप्रवाहेण प्रविश्य हृदयं भृगोः । क्रमेण वीर्यताम् एत्य सम्पन्नौशनसी तनुः
Entering the heart of Bhrigu through the flow of prana and apana, it gradually gained potency and became the body of Ushanas (Shukra).
विहितब्राह्मसंस्कारा ततस् सा पितुर् अग्रगा । कालेन महता प्राप्ता शुष्ककङ्कालरूपताम्
Endowed with the sacred rites of a Brahmin, she then became the foremost among her father's offspring, and in due course of time, she reached the state of a dried skeleton.
इदम्प्रथमम् आयाता यदा सा ब्रह्मणस् तनुः । ततस् तां प्रति शुक्रेण तदा तत् परिदेवितम्
When that body of Brahman first departed, then Shukra lamented for her at that time.
वीतरागो ऽप्य् अनिच्छो ऽपि समङ्गाविप्ररूपवान् । स्वां शुशोच तनुं शुक्रस् स्वभावो ह्य् एष देहजः
Even though he was free from passion and without desire, and possessing a composed and brahmin-like form, Shukra grieved for his own body; for this is the nature of embodied beings.
किं तु प्रदर्शितं तेन शोकव्याजेन धीमताम् । वैराग्यप्रतिपत्त्यै तत् पृथक्त्वं देहदेहिनोः
However, by means of that display of grief, he demonstrated to the wise the distinction between body and embodied one, for the sake of establishing detachment.
ज्ञस्याज्ञस्य च देहस्य यावज्जीवम् अयं क्रमः । लोकवद् व्यवहारो यत् सक्त्यासक्त्याथ वा सदा
This is the course of the body, whether of the wise or the ignorant, for as long as life lasts; just as in the world, conduct always proceeds according to ability or inability.
ये परिज्ञातगतयो ये चाज्ञाः पशुधर्मिणः । लोकसंव्यवहारेषु ते स्थिता वनजालवत्
Those who have understood the nature of things, and those who are ignorant and act like animals, both remain in worldly dealings like lotuses in a net.
व्यवहारी यथैवाज्ञस् तथैव किल पण्डितः । वासनामात्रभेदो ऽत्र कारणं बन्धमोक्षयोः
Just as the ignorant person acts, so too does the wise; here, only a difference in tendencies is the cause of bondage or liberation.
यावच् छरीरं तावद् धि दुःखे दुःखं सुखे सुखम् । असंसक्तधियो धीरा दर्शयन्त्य् अप्रबुद्धवत्
As long as the body lasts, pain is felt in pain and pleasure in pleasure; the wise, with unattached minds, appear as if unawakened.
सुखेषु सुखिता नित्यं दुःखिता दुःखवृत्तिषु । महात्मानो हि दृश्यन्ते नूनम् अन्तस् तु शीतलाः
In pleasures, they seem always happy; in painful situations, they seem afflicted; yet truly, great souls are inwardly cool and unaffected.
स्तम्भस्य प्रतिबिम्बानि क्षुभ्यन्ति न वपुस् स्थिरम् । ज्ञस्य कर्मेन्द्रियाण्य् एव क्षुभ्यन्ति न मनस् स्थिरम्
Just as reflections in a pillar are disturbed but the pillar itself remains steady, so for the knower, only the organs of action are agitated, not the steady mind.
चलाचलतया तज्ज्ञो लोकवृत्तिषु तिष्ठति । अधस्स्थितिर् इव स्वच्छं प्रतिबिम्बेषु भास्करः
Knowing this, he remains amidst worldly activities, moving or unmoving, like the sun reflected clearly below in water.
सन्त्यक्तलोककर्मापि बद्ध एवाप्रबुद्धधीः । अत्यक्तमोहलीलो ऽपि मुक्त एव प्रबुद्धधीः
Even one who has abandoned worldly actions is bound if his mind is unawakened; even one who has not abandoned the play of delusion is free if his mind is awakened.
मुक्तबुद्धीन्द्रियो मुक्तो बद्धकर्मेन्द्रियो ऽपि हि । बद्धबुद्धीन्द्रियो बद्धो मुक्तकर्मेन्द्रियो ऽपि हि
He whose mind and senses are free is liberated, even if his actions are bound; he whose mind and senses are bound is bound, even if his actions are free.
सुखदुःखदृशोर् लोके बन्धमोक्षदृशोस् तथा । हेतुर् बुद्धीन्द्रियाण्य् एव तेजांसीव प्रकाशने
In this world, the senses and mind are indeed the cause of perceiving pleasure and pain, as well as bondage and liberation—just as light is the cause of illumination.
बहिर् लोकोचिताचारस् त्व् अन्तर् आचारवर्जितः । समो ऽसन्न् इव तिष्ठ त्वं संशान्तसकलैषणः
Outwardly, conform to the customs of the world, but inwardly, remain free from all conduct; stand as if you are unattached, with all desires completely pacified.
सर्वैषणाविमुक्तेन स्वात्मनात्मनि तिष्ठता । कुरु कर्माणि कार्याणि नूनं सामनसि स्थितिः
While abiding in your own self, with all desires abandoned, perform the actions that must be done; certainly, this is the state of equanimity.