01.086
अष्टक उवाच॥
aṣṭaka uvāca॥
[अष्टक (aṣṭaka) - Aṣṭaka; (proper noun, a name) उवाच (uvāca) - said;]
(Aṣṭaka said;)
Aṣṭaka said.
चरन्गृहस्थः कथमेति देवा; न्कथं भिक्षुः कथमाचार्यकर्मा। वानप्रस्थः सत्पथे संनिविष्टो; बहून्यस्मिन्सम्प्रति वेदयन्ति ॥०१-८६-१॥
caran-gṛhasthaḥ katham-eti devāḥ; kathaṃ bhikṣuḥ katham-ācārya-karmā. vānaprasthaḥ sat-pathe saṃniviṣṭaḥ; bahūni asmin samprati vedayanti ॥01-86-1॥
[चरन् (caran) - practising; moving about; living; गृहस्थः (gṛhasthaḥ) - householder; कथम् (katham) - how; एति (eti) - reaches; attains; देवाः (devāḥ) - divine beings; gods; नु (nu) - indeed; truly; कथं (kathaṃ) - how; भिक्षुः (bhikṣuḥ) - mendicant; renunciant; कथम् (katham) - how; आचार्यकर्मा (ācārya-karmā) - one performing teacher's duties; acting as a teacher; वानप्रस्थः (vānaprasthaḥ) - forest-dweller; one in the forest stage; सत्पथे (sat-pathe) - on the true path; संनिविष्टः (saṃniviṣṭaḥ) - settled; established; बहूनि (bahūni) - many; अस्मिन् (asmin) - in this; सम्प्रति (samprati) - now; at present; वेदयन्ति (vedayanti) - cause to know; make known; teach;]
(Practising, the householder, how does he attain the gods? Indeed, how the mendicant? How the one who performs teacher's duties? The forest-dweller, established on the true path — many (persons/things) now in this (matter) make known.)
How does the householder who lives in the world attain the gods? Indeed, how does the mendicant? How the one engaged in the teacher's duties? The forest-dweller established on the true path—many now explain these things. (01-86-1)
ययातिरुवाच॥
yayātir uvāca॥
[ययातिः (yayātiḥ) - Yayati; (proper noun - name of person); उवाच (uvāca) - said; (from the root vac - to speak);]
(Yayati said;)
Yayati said.
आहूताध्यायी गुरुकर्मस्वचोद्यः; पूर्वोत्थायी चरमं चोपशायी। मृदुर्दान्तो धृतिमानप्रमत्तः; स्वाध्यायशीलः सिध्यति ब्रह्मचारी ॥०१-८६-२॥
āhūtādhyāyī gurukarmasvacodyaḥ; pūrvotthāyī caramaṃ copaśāyī. mṛdurdānto dhṛtimānapramattaḥ; svādhyāyaśīlaḥ sidhyati brahmacārī ॥01-86-2॥
[आहूताध्यायी (āhūtādhyāyī) - one who studies when summoned; गुरुकर्मस्वचोद्यः (gurukarmasvacodyaḥ) - one who prompts his own teacher’s duties; पूर्वोत्थायी (pūrvotthāyī) - one who rises early; चरमं चोपशायी (caramaṃ copaśāyī) - and who lies down last; मृदु (mṛdu) - gentle; दन्तः (dāntaḥ) - self-restrained; धृतिमान् (dhṛtimān) - possessing fortitude; अप्रमत्तः (apramattaḥ) - not heedless; स्वाध्यायशीलः (svādhyāyaśīlaḥ) - devoted to self-study; सिध्यति (sidhyati) - succeeds; ब्रह्मचारी (brahmacārī) - a brahmacārin (student);]
(One who studies when called, one who prompts his teacher’s duties, one who rises early and lies down last, gentle, self-restrained, possessed of fortitude, not heedless, devoted to self-study—a brahmacārin (student) succeeds.)
A student who studies when called upon, helps his teacher in duties, rises early and retires last, is gentle, self-controlled, steady, attentive, and devoted to self-study—such a brahmacārin succeeds. (01-86-2)
धर्मागतं प्राप्य धनं यजेत; दद्यात्सदैवातिथीन्भोजयेच्च। अनाददानश्च परैरदत्तं; सैषा गृहस्थोपनिषत्पुराणी ॥०१-८६-३॥
dharmāgataṃ prāpya dhanaṃ yajeta; dadyātsadaivātithīnbhojayec ca. anādadānaś ca parair adattaṃ; saiṣā gṛhasthopaniṣat purāṇī ॥01-86-3॥
[धर्मागतं (dharmāgatam) - acquired by righteousness; प्राप्य (prāpya) - having obtained; धनं (dhanam) - wealth; यजेत (yajeta) - should perform sacrifice; दद्यात् (dadyāt) - should give; सदैव (sadaiva) - always; अतिथीन् (atithīn) - guests; भोजयेत् (bhojayet) - should feed; च (ca) - and; अनाददान (anādadāna) - not accepting; च (ca) - and; परैः (paraiḥ) - by others; अदत्तं (adattam) - not given; स (sa) - this; एषा (eṣā) - this; गृहस्थ-उपनिषत् (gṛhastha-upaniṣat) - householder's upanishad; पुराणी (purāṇī) - ancient;]
(Having obtained wealth acquired by righteousness, he should perform sacrifice; he should always give and feed guests. And not accepting what is not given by others; this is the ancient householder's upanishad.)
After obtaining wealth acquired by righteousness, one should perform sacrifices; always give and feed guests, and not accept what is not given by others. This is the ancient householder's upanishad. (01-86-3)
स्ववीर्यजीवी वृजिनान्निवृत्तो; दाता परेभ्यो न परोपतापी। तादृङ्मुनिः सिद्धिमुपैति मुख्यां; वसन्नरण्ये नियताहारचेष्टः ॥०१-८६-४॥
svavīryajīvī vṛjinānnivṛtto; dātā parebhyo na paropatāpī. tādṛṅmuniḥ siddhimupaiti mukhyāṃ; vasannaranye niyatāhāraceṣṭaḥ ॥01-86-4॥
[स्ववीर्यजीवी (svavīryajīvī) - one living by one's own strength; वृजिनान्निवृत्तः (vṛjinānnivṛttaḥ) - turned away from sins; दाता (dātā) - giver; परेभ्यः (parebhyaḥ) - to others; न (na) - not; परोपतापी (paropatāpī) - causing harm to others; तादृङ्मुनिः (tādṛṅmuniḥ) - such a sage; सिद्धिम् (siddhim) - perfection; उपैति (upaiti) - attains; मुख्यां (mukhyāṃ) - primary; वसन् (vasan) - dwelling; अरण्ये (araṇye) - in the forest; नियताहारचेष्टः (niyatāhāraceṣṭaḥ) - having regulated food and conduct;]
(One living by one's own strength, turned away from sins, giver to others, not causing harm to others; such a sage attains primary perfection, dwelling in the forest with regulated food and conduct.)
One who lives by his own strength, avoids sin, gives to others without causing harm, and dwells in the forest with regulated food and conduct—such a sage attains the highest perfection. (01-86-4)
अशिल्पजीवी नगृहश्च नित्यं; जितेन्द्रियः सर्वतो विप्रमुक्तः। अनोकसारी लघुरल्पचार; श्चरन्देशानेकचरः स भिक्षुः ॥०१-८६-५॥
aśilpajīvī nagṛhaś ca nityaṁ; jitendriyaḥ sarvato vipramuktaḥ। anokasārī laghuralpacāra;ś carandeśānekacaraḥ sa bhikṣuḥ॥01-86-5॥
[अशिल्पजीवी (aśilpajīvī) - one not engaged in crafts or skilled trades; नगृहश्च (nagṛhaś ca) - house-less and; नित्यं (nityaṁ) - always; जितेन्द्रियः (jitendriyaḥ) - one who has conquered the senses; सर्वतः (sarvataḥ) - from all sides; विप्रमुक्तः (vipramuktaḥ) - entirely liberated; अनोकसारी (anokasārī) - not attached to abode; लघुरल्पचारः (laghuralpacāraḥ) - light, with little movement; श्चरन् (ścaran) - wandering; देशानेकचरः (deśānekacaraḥ) - one roaming in many places; स (sa) - he; भिक्षुः (bhikṣuḥ) - the mendicant;]
(One not engaged in crafts or skilled trades, house-less and always; one who has conquered the senses, entirely liberated from all sides. Not attached to abode, light, with little movement, wandering, one roaming in many places — he is the mendicant (bhikṣu). (01-86-5))
A mendicant is one who does not live by skilled crafts, who is always without a house; who has mastered his senses and is fully liberated everywhere. He is unattached to any dwelling, moves lightly and sparingly, wanders, and roams through many regions. (01-86-5)
रात्र्या यया चाभिजिताश्च लोका; भवन्ति कामा विजिताः सुखाश्च। तामेव रात्रिं प्रयतेत विद्वा; नरण्यसंस्थो भवितुं यतात्मा ॥०१-८६-६॥
rātryā yayā cābhijitāś ca lokāḥ; bhavanti kāmā vijitāḥ sukhāś ca। tām eva rātriṃ prayateta vidvā; naraṇyasaṃstho bhavituṃ yatātmā ॥01-86-6॥
[रात्र्या (rātryā) - by the night; यया (yayā) - by which; च (ca) - and; अभिजिताः (abhijitāḥ) - conquered; च (ca) - and; लोका (lokāḥ) - worlds; भवन्ति (bhavanti) - become; कामा (kāmā) - desires; विजिताः (vijitāḥ) - subdued; सुखाः (sukhāḥ) - pleasures; च (ca) - and; ताम् (tām) - that; एव (eva) - indeed; रात्रिं (rātriṃ) - night; प्रयतेत (prayateta) - should strive; विद्वान् (vidvān) - the wise; नरण्यसंस्थः (naraṇyasaṃsthaḥ) - residing in the forest; भवितुम् (bhavitum) - to become; यतात्मा (yatātmā) - self-restrained;]
(By the night by which indeed worlds and become, desires subdued and pleasures, that very night should strive the wise, residing in the forest, to become, self-restrained.)
The wise man, self-restrained and living in the forest, should strive for that very night (spiritual discipline) by which worlds are conquered, desires and pleasures are subdued, and happiness arises. (01-86-6)
दशैव पूर्वान्दश चापरांस्तु; ज्ञातीन्सहात्मानमथैकविंशम्। अरण्यवासी सुकृते दधाति; विमुच्यारण्ये स्वशरीरधातून् ॥०१-८६-७॥
daśa eva pūrvān daśa ca aparāṁs tu; jñātīn saha ātmānam athaika-viṁśam. araṇya-vāsī sukṛte dadhāti; vimucya araṇye sva-śarīra-dhātūn ॥01-86-7॥
[दशैव (daśa eva) - just ten; पूर्वान् (pūrvān) - former ones; दश (daśa) - ten; च (ca) - and; अपरान् (aparān) - latter ones; तु (tu) - indeed; ज्ञातीन् (jñātīn) - relatives; सह (saha) - together with; आत्मानम् (ātmānam) - himself; अथ (atha) - then; एकविंशम् (eka-viṁśam) - the twenty-first; अरण्यवासी (araṇya-vāsī) - forest-dweller; सुकृते (sukṛte) - for merit; धधाति (dadhāti) - he offers; विमुच्य (vimucya) - after renouncing; अरण्ये (araṇye) - in the forest; स्वशरीरधातून् (sva-śarīra-dhātūn) - the elements of his own body;]
(Just ten former ones and ten latter ones indeed; relatives together with himself then, the twenty-first. The forest-dweller for merit offers, after renouncing in the forest, the elements of his own body.)
The forest-dweller, having already offered ten former and ten latter relatives along with himself, thus making twenty-one, ultimately renounces the elements of his own body in the forest for the sake of merit. (01-86-7)
अष्टक उवाच॥
aṣṭaka uvāca॥
[अष्टक (aṣṭaka) - Aṣṭaka; (proper name); उवाच (uvāca) - said; spoke;]
(Aṣṭaka said;)
Aṣṭaka said.
कति स्विदेव मुनयो मौनानि कति चाप्युत। भवन्तीति तदाचक्ष्व श्रोतुमिच्छामहे वयम् ॥०१-८६-८॥
kati svid eva munayo maunāni kati cāpy uta। bhavantīti tad ācakṣva śrotum icchāmahe vayam ॥01-86-8॥
[कति (kati) - how many; स्वित् (svid) - indeed; एव (eva) - certainly; मुनयः (munayaḥ) - sages; मौनानि (maunāni) - silences; कति (kati) - how many; च (ca) - and; अपि (api) - also; उत (uta) - indeed; भवन्ति (bhavanti) - are; इति (iti) - "thus"; तत् (tad) - that; आचक्ष्व (ācakṣva) - declare; श्रोतुम् (śrotum) - to hear; इच्छामहे (icchāmahe) - we wish; वयम् (vayam) - we;]
(How many indeed certainly sages silences, how many and also indeed are, thus that declare, to hear we wish we.)
How many kinds of silence do sages observe, and how many are there? Please declare that to us, for we wish to hear. (01-86-8)
ययातिरुवाच॥
yayātiruvāca॥
[ययाति (yayāti) - King Yayāti; उवाच (uvāca) - said;]
(King Yayāti said.)
King Yayāti said.
अरण्ये वसतो यस्य ग्रामो भवति पृष्ठतः। ग्रामे वा वसतोऽरण्यं स मुनिः स्याज्जनाधिप ॥०१-८६-९॥
araṇye vasato yasya grāmo bhavati pṛṣṭhataḥ। grāme vā vasato'raṇyaṁ sa muniḥ syājjanādhipa ॥01-86-9॥
[अरण्ये (araṇye) - in the forest; वसतः (vasataḥ) - dwelling; यस्य (yasya) - of whom; ग्रामः (grāmaḥ) - village; भवति (bhavati) - is; पृष्ठतः (pṛṣṭhataḥ) - behind; ग्रामे (grāme) - in the village; वा (vā) - or; वसतः (vasataḥ) - dwelling; अरण्यम् (araṇyam) - forest; सः (saḥ) - he; मुनिः (muniḥ) - sage; स्यात् (syāt) - may be; जनाधिपः (janādhipaḥ) - lord of people;]
(In the forest dwelling of whom the village is behind, or in the village dwelling the forest (is behind), he may be a sage or the lord of people.)
One for whom, dwelling in the forest, the village lies behind, or dwelling in the village, the forest lies behind—that person may be either a sage or a ruler of people. (01-86-9)
अष्टक उवाच॥
aṣṭaka uvāca॥
[अष्टक (aṣṭaka) - Aṣṭaka (a proper name); उवाच (uvāca) - said;]
(Aṣṭaka said.)
Aṣṭaka said.
कथं स्विद्वसतोऽरण्ये ग्रामो भवति पृष्ठतः। ग्रामे वा वसतोऽरण्यं कथं भवति पृष्ठतः ॥०१-८६-१०॥
kathaṁ svid vasato'raṇye grāmo bhavati pṛṣṭhataḥ। grāme vā vasato'raṇyaṁ kathaṁ bhavati pṛṣṭhataḥ॥01-86-10॥
[कथं (kathaṁ) - how; स्वित् (svid) - indeed; वसतः (vasataḥ) - of one dwelling; अरण्ये (araṇye) - in the forest; ग्रामः (grāmaḥ) - village; भवति (bhavati) - is; पृष्ठतः (pṛṣṭhataḥ) - behind; ग्रामे (grāme) - in the village; वा (vā) - or; वसतः (vasataḥ) - of one dwelling; अरण्यम् (araṇyam) - forest; कथं (kathaṁ) - how; भवति (bhavati) - is; पृष्ठतः (pṛṣṭhataḥ) - behind;]
(How indeed, for one dwelling in the forest, is the village behind? Or, in the village, for one dwelling, how is the forest behind? (01-86-10))
How can the village be behind for someone dwelling in the forest? Or, when dwelling in the village, how can the forest be behind? (01-86-10)
ययातिरुवाच॥
yayātiruvāca॥
[ययातिः (yayātiḥ) - King Yayati; उवाच (uvāca) - said;]
(King Yayati said;)
King Yayati said.
न ग्राम्यमुपयुञ्जीत य आरण्यो मुनिर्भवेत्। तथास्य वसतोऽरण्ये ग्रामो भवति पृष्ठतः ॥०१-८६-११॥
na grāmyam-upayuñjīta ya āraṇyo munir-bhavet। tathāsya vasato'raṇye grāmaḥ bhavati pṛṣṭhataḥ॥01-86-11॥
[न (na) - not; ग्राम्यम् (grāmyam) - town-associated (thing); उपयुञ्जीत (upayuñjīta) - should employ; यः (yaḥ) - who; आरण्यः (āraṇyaḥ) - forest-dweller; मुनिः (muniḥ) - sage; भवेत् (bhavet) - should be; तथा (tathā) - thus; अस्य (asya) - of him; वसतः (vasataḥ) - (while) residing; अरण्ये (araṇye) - in the forest; ग्रामः (grāmaḥ) - village; भवति (bhavati) - becomes; पृष्ठतः (pṛṣṭhataḥ) - behind;]
(Not town-associated (things) should (he) employ, who as a forest-dweller should be a sage. Thus for him residing in the forest, the village becomes behind.)
One who is to be a sage living in the forest should not make use of anything associated with the town. Thus, for him living in the forest, the village remains behind. (01-86-11)
अनग्निरनिकेतश्च अगोत्रचरणो मुनिः। कौपीनाच्छादनं यावत्तावदिच्छेच्च चीवरम् ॥०१-८६-१२॥
anagnir-aniketaś-ca agotra-caraṇo muniḥ। kaupīna-acchādanaṁ yāvat tāvat icchet ca cīvaram ॥01-86-12॥
[अनग्निः (anagniḥ) - without fire; अनिकेतः (aniketaḥ) - without fixed abode; च (ca) - and; अगोत्रचरणः (agotra-caraṇaḥ) - one who treads with no household lineage; मुनिः (muniḥ) - sage; कौपीनाच्छादनं (kaupīna-acchādanam) - covering with a loincloth; यावत् (yāvat) - as long as; तावत् (tāvat) - so long; इच्छेत् (icchet) - may desire; च (ca) - and; चीवरम् (cīvaram) - garment;]
(Without fire, without a fixed abode, and a sage who walks without family lineage, as long as he is covered with a loincloth, so long may he wish for a garment.)
The sage who keeps no sacred fire, has no fixed dwelling, who wanders without family ties—so long as he wears only a loincloth, may wish for a robe. (01-86-12)
यावत्प्राणाभिसन्धानं तावदिच्छेच्च भोजनम्। तथास्य वसतो ग्रामेऽरण्यं भवति पृष्ठतः ॥०१-८६-१३॥
yāvat-prāṇābhisandhānaṃ tāvad-icchecc bhojanam। tathāsya vasato grāme'raṇyaṃ bhavati pṛṣṭhataḥ ॥01-86-13॥
[यावत् (yāvat) - so long as; प्राणाभिसन्धानम् (prāṇābhisandhānam) - intent on life-breath; तावत् (tāvat) - just so long; इच्छेत् (icchet) - he should wish; च (ca) - and; भोजनम् (bhojanam) - food; तथा (tathā) - in the same way; अस्य (asya) - his; वसतः (vasataḥ) - while staying; ग्रामे (grāme) - in the village; अरण्यम् (araṇyam) - the forest; भवति (bhavati) - is; पृष्ठतः (pṛṣṭhataḥ) - behind;]
(So long as there is intent on life-breath, just so long one should wish for food; in the same way, for him while staying in the village, the forest is behind.)
As long as one is intent on sustaining life, so long should one desire food; likewise, for one residing in the village, the forest remains behind. (01-86-13)
यस्तु कामान्परित्यज्य त्यक्तकर्मा जितेन्द्रियः। आतिष्ठेत मुनिर्मौनं स लोके सिद्धिमाप्नुयात् ॥०१-८६-१४॥
yastu kāmān parityajya tyakta-karmā jitendriyaḥ। ātiṣṭheta munir maunaṃ sa loke siddhim āpnuyāt॥01-86-14॥
[यः (yaḥ) - who; तु (tu) - but; कामान् (kāmān) - desires; परित्यज्य (parityajya) - having abandoned; त्यक्तकर्मा (tyakta-karmā) - one who has renounced actions; जितेन्द्रियः (jitendriyaḥ) - self-controlled; having conquered the senses; आतिष्ठेत् (ātiṣṭheta) - should observe; मुनिः (muniḥ) - the sage; मौनं (maunam) - silence; सः (sa) - he; लोके (loke) - in this world; सिद्धिम् (siddhim) - perfection; आप्नुयात् (āpnuyāt) - may attain;]
(But he who, having abandoned desires, one who has renounced actions and has conquered the senses, the sage should observe silence; he in this world perfection may attain.)
But he who, having abandoned desires, has renounced actions and controlled his senses, the sage who observes silence—he attains perfection in this world. (01-86-14)
धौतदन्तं कृत्तनखं सदा स्नातमलङ्कृतम्। असितं सितकर्मस्थं कस्तं नार्चितुमर्हति ॥०१-८६-१५॥
dhautadantaṁ kṛttanakhaṁ sadā snātam alaṅkṛtam. asitaṁ sitakarmasthaṁ kastaṁ nārcitum arhati ॥01-86-15॥
[धौतदन्तं (dhautadantam) - with teeth cleansed; कृत्तनखं (kṛttanakham) - with nails trimmed; सदा (sadā) - always; स्नातम् (snātam) - bathed; अलङ्कृतम् (alaṅkṛtam) - adorned; असितम् (asitam) - black; सितकर्मस्थम् (sitakarmastham) - engaged in white deeds; कः (kaḥ) - who; तम् (tam) - him; न (na) - not; अर्चितुम् (arcitum) - to worship; अर्हति (arhati) - deserves;]
(With teeth cleansed, nails trimmed, always bathed, adorned, black, engaged in white deeds, who him not to worship deserves?)
Who does not deserve to worship him who has cleansed teeth, trimmed nails, is always bathed and adorned, is black in color, and engaged in pure deeds? (01-86-15)
तपसा कर्शितः क्षामः क्षीणमांसास्थिशोणितः। यदा भवति निर्द्वन्द्वो मुनिर्मौनं समास्थितः ॥०१-८६-१६॥
tapasā karṣitaḥ kṣāmaḥ kṣīṇamāṃsāsthiśoṇitaḥ। yadā bhavati nirdvandvo munir maunaṃ samāsthitaḥ ॥01-86-16॥
[तपसा (तपसा) (tapasā) - by austerity; कर्शितः (कर्शितः) (karṣitaḥ) - emaciated; क्षामः (क्षामः) (kṣāmaḥ) - lean; क्षीणमांसास्थिशोणितः (क्षीण-मांस-अस्थि-शोणितः) (kṣīṇa-māṃsa-asthi-śoṇitaḥ) - having wasted flesh, bone, and blood; यदा (यदा) (yadā) - when; भवति (भवति) (bhavati) - becomes; निर्द्वन्द्वः (निर्द्वन्द्वः) (nirdvandvaḥ) - freed from dualities; मुनिः (मुनिः) (muniḥ) - the sage; मौनम् (मौनम्) (maunam) - silence; समास्थितः (समास्थितः) (samāsthitaḥ) - having attained;]
(By austerity emaciated, lean, having wasted flesh, bone, and blood, when becomes freed from dualities, the sage having attained silence.)
When, by austerity, the sage becomes emaciated, lean, with flesh, bones, and blood diminished, and is freed from dualities, he attains silence. (01-86-16)
अथ लोकमिमं जित्वा लोकं विजयते परम् ॥०१-८६-१६॥
atha lokam imaṃ jitvā lokaṃ vijayate param ॥01-86-16॥
[अथ (atha) - now; then; लोकम् (lokam) - the world; इमम् (imaṃ) - this; जित्वा (jitvā) - having conquered; लोकम् (lokaṃ) - world; विजयते (vijayate) - conquers; prevails; परम् (param) - the higher; the supreme;]
(Now, having conquered this world, he conquers the higher world.)
Now, after conquering this world, he attains victory over the higher world. (01-86-16)
आस्येन तु यदाहारं गोवन्मृगयते मुनिः। अथास्य लोकः पूर्वो यः सोऽमृतत्वाय कल्पते ॥०१-८६-१७॥
āsyena tu yad-āhāraṃ go-van-mṛgayate muniḥ। atha asya lokaḥ pūrvaḥ yaḥ saḥ amṛtatvāya kalpate॥01-86-17॥
[आस्येन (āsyena) - by the mouth; तु (tu) - but; यत् (yat) - that which; आहारम् (āhāram) - food; गोवन् (go-van) - cow, animal; मृगयते (mṛgayate) - seeks; मुनिः (muniḥ) - sage; अथ (atha) - then; अस्य (asya) - his; लोकः (lokaḥ) - world; पूर्वः (pūrvaḥ) - former; यः (yaḥ) - which; सः (saḥ) - he; अमृतत्वाय (amṛtatvāya) - for immortality; कल्पते (kalpate) - is fit;]
(But the food which by the mouth the cow-animal seeks, the sage, then his world former which, that for immortality is fit.)
But the food which the sage seeks by the mouth, the former world of his becomes fit for immortality. (01-86-17)
