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.
आधिव्याधिमहावर्ते गर्ते संसारवर्त्मनि । ममतोग्रान्धकूपे ऽस्मिन् मा पतातपदायिनि
Do not fall into this deep pit of intense possessiveness, on the path of worldly existence, which is a great whirlpool of affliction and disease, O seeker of the highest good.
न त्वं भावेषु नो भावास् त्वयि तामरसेक्षण । शुद्धबुद्धस्वभावस् त्वम् आत्मसंस्थस् स्थिरो भव
You are not in the objects, nor are the objects in you, O lotus-eyed one; your nature is pure, awakened, and established in the self—be steadfast.
व्यपगतममतामहान्धकारं पदम् अमलं विगतैषणं समेत्य । प्रभवसि यदि चेतसो महात्मंस् तद् अतिधिये महते सते नमस् ते
If, O great one, you attain that spotless state where the great darkness of possessiveness is dispelled and all desires are gone, and the mind is radiant—then I bow to you, who are truly wise and noble.
समङ्गातापसीम् एतां तनुं सन्त्यज्य भार्गव । प्रविशेमां तनुं साधो नगरीम् इव पार्थिवः
O Bhārgava, just as a king enters a city, so, leaving behind this body scorched by the sun, let us enter this body, O noble one.
काले पूर्वजया तन्वा तपः कृत्वानया पुनः । गुरुत्वम् असुरेन्द्राणां कर्तव्यं भवतानघ
At the proper time, having performed austerity with the former body, you must again, O sinless one, assume the greatness of the lords of the demons.
महाकल्पान्त आयाते भवता भार्गवी तनुः । अपुनर्ग्रहणायैषा त्याज्या प्रम्लानपुष्पवत्
When the end of a great aeon arrives, O Bhargava, this body is to be abandoned, never to be taken up again, like a withered flower.
जीवन्मुक्तपदं प्राप्तस् तन्वा प्राक्तनरूपया । महासुरेन्द्रगुरुतां कुर्वंस् तिष्ठ महामते
Having attained the state of liberation while living, remain, O wise one, performing the role of the great preceptor of the gods, with your former body.
कल्याणम् अस्तु वां यामो वयं त्व् अभिमतां दिशम् । न किञ्चिद् अपि तच् चित्तं यस्य नाभिमतं भवेत्
May good fortune be with you both; we shall go in the direction we desire. For whose mind is there anything that is not as they wish?
इत्य् उक्त्वा मुञ्चतोः पुष्पं तयोस् सो ऽन्तरधीयत । तप्तांशुर् इव रोदस्योस् समम् अंशुभिर् अंशुमान्
Having spoken thus, as they released the flower, he vanished, like the sun disappearing from the sky along with its rays.
गते तस्मिन् भगवति ताम् उक्त्वा भवितव्यताम् । विचार्य भार्गवो ऽभेद्यां नियतां नियतेर् गतिम्
When that venerable one had departed, having spoken what was destined, Bhargava reflected on the unalterable and fixed course of fate.