14.026
brāhmaṇa uvāca॥
The brāhmaṇa said.
ekaḥ śāstā na dvitīyo'sti śāstā; yathā niyukto'smi tathā carāmi. hṛdyeṣa tiṣṭhanpuruṣaḥ śāsti śāstā; tenaiva yuktaḥ pravaṇādivodakam ॥14-26-1॥
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)
eko gururnāsti tato dvitīyo; yo hṛcchayastam aham anubravīmi। tenānuśiṣṭā guruṇā sadaiva; parābhūtā dānavāḥ sarva eva ॥14-26-2॥
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)
eko bandhur nāsti tato dvitīyo; yo hṛcchayastam aham anubravīmi. tenānuśiṣṭā bāndhavā bandhumantaḥ; saptarṣayaḥ sapta divi prabhānti ॥14-26-3॥
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)
ekaḥ śrotā nāsti tato dvitīyo; yo hṛcchayastam aham anubravīmi. tasmin gurau guru-vāsaṃ niruṣya; śakraḥ gataḥ sarva-loka-amaratvam ॥14-26-4॥
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)
eko dveṣṭā nāsti tato dvitīyo; yo hṛcchayastamahamanubravīmi. tenānuśiṣṭā guruṇā sadaiva; lokadviṣṭāḥ pannagāḥ sarva eva ॥14-26-5॥
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)
atrāpy udāharantī mam itihāsaṃ purātanam। prajā-patau pannagānāṃ devarṣīṇāṃ ca saṃvidam॥ 14-26-6॥
Here too, they cite this ancient story regarding the meeting of Prajāpati, the serpents, and the divine sages. (14-26-6)
devarṣayaś ca nāgāś ca asurāś ca prajāpatim। paryapṛcchann upāsīnāḥ śreyo naḥ procyatām iti ॥14-26-7॥
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)
teṣāṃ provāca bhagavāñśreyaḥ samanupṛcchatām। omityekākṣaraṃ brahma te śrutvā prādravandiśaḥ॥14-26-8॥
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)
teṣāṃ prādravamāṇānām upadeśārtham ātmanaḥ। sarpāṇāṃ daśane bhāvaḥ pravṛttaḥ pūrvam eva tu॥14-26-9॥
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)
asurāṇāṃ pravṛttas tu dambha-bhāvaḥ svabhāva-jaḥ। dānaṃ devā vyavasitā damam eva maharṣayaḥ ॥14-26-10॥
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)
ekaṁ śāstāram āsādya śabdenaikena saṁskṛtāḥ| nānā vyavasitāḥ sarve sarpa-devarṣi-dānavāḥ ॥14-26-11॥
All the serpents, divine sages, and Danavas, having approached one teacher and been instructed by a single word, are variously engaged. (14-26-11)
śṛṇoty ayaṁ procyamānaṁ gṛhṇāti ca yathā tatham। pṛcchatas tāvato bhūyo gurur anyo'numanyate ॥14-26-12॥
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)
tasya cānumate karma tataḥ paścāt pravartate. gurur boddhā ca śatruś ca dveṣṭā ca hṛdi saṃśritaḥ ॥14-26-13॥
Action proceeds afterwards by his consent. The teacher, the knower, the enemy, and the hater all reside in the heart. (14-26-13)
pāpena vicaram̐lloke pāpacārī bhavatyayam। śubhena vicaram̐lloke śubhacārī bhavatyuta ॥14-26-14॥
One who moves about the world with evil becomes a sinner; one who moves about with virtue becomes virtuous. (14-26-14)
kāmacārī tu kāmena ya indriyasukhe rataḥ। vratavārī sadaiva eṣa ya indriyajaye rataḥ॥14-26-15॥
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)
apetavratakarmā tu kevalaṃ brahmaṇi śritaḥ। brahmabhūtaścaraṅlloke brahmacārī bhavatyayam ॥14-26-16॥
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)
brahmaiva samidhastasya brahmāgnirbrahmasaṃstaraḥ। āpo brahma gururbrahma sa brahmaṇi samāhitaḥ ॥14-26-17॥
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)
etadetādṛśaṃ sūkṣmaṃ brahmacaryaṃ vidurbudhāḥ। viditvā cānvapadyanta kṣetrajñenānudarśinaḥ ॥14-26-18॥
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)
