14.026
ब्राह्मण उवाच॥
The brāhmaṇa said.
एकः शास्ता न द्वितीयोऽस्ति शास्ता; यथा नियुक्तोऽस्मि तथा चरामि। हृद्येष तिष्ठन्पुरुषः शास्ति शास्ता; तेनैव युक्तः प्रवणादिवोदकम् ॥१४-२६-१॥
There is but one ruler, no second ruler exists; as I am appointed, so I act. The person standing in the heart rules as the ruler; joined with him, (others act) just as water flows from a slope. (14-26-1)
एको गुरुर्नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा गुरुणा सदैव; पराभूता दानवाः सर्व एव ॥१४-२६-२॥
There is not merely one teacher; therefore, there is a second—desire in the heart, whom I call (my teacher). By always following the instruction of that teacher, all the Dānavas have indeed been defeated. (14-26-2)
एको बन्धुर्नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा बान्धवा बन्धुमन्तः; सप्तर्षयः सप्त दिवि प्रभान्ति ॥१४-२६-३॥
There is only one relative; there is not a second. He is the desire in the heart, whom I declare. Instructed by him, the kinsmen having relatives—the seven sages—shine in heaven. (14-26-3)
एकः श्रोता नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तस्मिन्गुरौ गुरुवासं निरुष्य; शक्रो गतः सर्वलोकामरत्वम् ॥१४-२६-४॥
If there is not a single listener, then there must be a second; I speak to the one whose desire lies in the heart. Having resided with the teacher, Śakra attained immortality among all the worlds. (14-26-4)
एको द्वेष्टा नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा गुरुणा सदैव; लोकद्विष्टाः पन्नगाः सर्व एव ॥१४-२६-५॥
There is no single hater; the second is the desire in the heart, whom I declare. By him, instructed always by the teacher, serpents are indeed always hated by people—all of them. (14-26-5)
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रजापतौ पन्नगानां देवर्षीणां च संविदम् ॥१४-२६-६॥
Here too, they cite this ancient story regarding the meeting of Prajāpati, the serpents, and the divine sages. (14-26-6)
देवर्षयश्च नागाश्च असुराश्च प्रजापतिम्। पर्यपृच्छन्नुपासीनाः श्रेयो नः प्रोच्यतामिति ॥१४-२६-७॥
The divine sages, nagas, and asuras, having seated before Prajapati, asked him: "May you tell us what is the highest good for us." (14-26-7)
तेषां प्रोवाच भगवाञ्श्रेयः समनुपृच्छताम्। ओमित्येकाक्षरं ब्रह्म ते श्रुत्वा प्राद्रवन्दिशः ॥१४-२६-८॥
To them, the venerable one declared the highest good to those who were respectfully inquiring. Hearing the single-syllable Brahman, "Om," they ran off in all directions. (14-26-8)
तेषां प्राद्रवमाणानामुपदेशार्थमात्मनः। सर्पाणां दशने भावः प्रवृत्तः पूर्वमेव तु ॥१४-२६-९॥
As they were fleeing, for the sake of his own instruction, the nature of serpents to bite had already indeed arisen previously. (14-26-9)
असुराणां प्रवृत्तस्तु दम्भभावः स्वभावजः। दानं देवा व्यवसिता दममेव महर्षयः ॥१४-२६-१०॥
For demons, hypocrisy and pride arise from their very nature; the gods are devoted to charity; but the great sages value only self-restraint. (14-26-10)
एकं शास्तारमासाद्य शब्देनैकेन संस्कृताः। नाना व्यवसिताः सर्वे सर्पदेवर्षिदानवाः ॥१४-२६-११॥
All the serpents, divine sages, and Danavas, having approached one teacher and been instructed by a single word, are variously engaged. (14-26-11)
शृणोत्ययं प्रोच्यमानं गृह्णाति च यथातथम्। पृच्छतस्तावतो भूयो गुरुरन्योऽनुमन्यते ॥१४-२६-१२॥
He listens as this is spoken and comprehends it as it is; when he inquires further, to that extent, another teacher approves. (14-26-12)
तस्य चानुमते कर्म ततः पश्चात्प्रवर्तते। गुरुर्बोद्धा च शत्रुश्च द्वेष्टा च हृदि संश्रितः ॥१४-२६-१३॥
Action proceeds afterwards by his consent. The teacher, the knower, the enemy, and the hater all reside in the heart. (14-26-13)
पापेन विचरँल्लोके पापचारी भवत्ययम्। शुभेन विचरँल्लोके शुभचारी भवत्युत ॥१४-२६-१४॥
One who moves about the world with evil becomes a sinner; one who moves about with virtue becomes virtuous. (14-26-14)
कामचारी तु कामेन य इन्द्रियसुखे रतः। व्रतवारी सदैवैष य इन्द्रियजये रतः ॥१४-२६-१५॥
But one who acts at the behest of desire and delights in sense pleasures is a follower of desire; whereas he who is ever devoted to mastery over the senses is a true follower of vows. (14-26-15)
अपेतव्रतकर्मा तु केवलं ब्रह्मणि श्रितः। ब्रह्मभूतश्चरँल्लोके ब्रह्मचारी भवत्ययम् ॥१४-२६-१६॥
He who has given up prescribed ritual actions but has only taken refuge in Brahman, having become one with Brahman, moves in the world as a brahmacārin. (14-26-16)
ब्रह्मैव समिधस्तस्य ब्रह्माग्निर्ब्रह्मसंस्तरः। आपो ब्रह्म गुरुर्ब्रह्म स ब्रह्मणि समाहितः ॥१४-२६-१७॥
For him, Brahman itself is the fuel; Brahman is the fire, Brahman is the sacred seat; the waters are Brahman, the teacher is Brahman—he is fully absorbed in Brahman. (14-26-17)
एतदेतादृशं सूक्ष्मं ब्रह्मचर्यं विदुर्बुधाः। विदित्वा चान्वपद्यन्त क्षेत्रज्ञेनानुदर्शिनः ॥१४-२६-१८॥
The wise understood such subtle brahmacarya as this; having known it, those who see as the knower of the field did, also followed it. (14-26-18)
