Agni Purana — Chapter 379
AgP 379.1
:ए इत्य् आग्नेये महापुराणे ब्रह्मज्ञानं नामाष्टसप्तत्यधिकत्रिशततमो ऽध्यायः ॥ :प् ३३८ छप्तेर् {३७९} :श् अथोनाशीत्यधिकत्रिशततमो ऽध्यायः अद्वैतब्रह्मविज्ञानं अग्निर् उवाच अद्वैतब्रह्मविज्ञानं वक्ष्ये यद्भवतो ऽगदत् शालग्राने तपश् चक्रे वासुदेवार्चनादिकृत्
:e ity āgneye mahāpurāṇe brahmajñānaṃ nāmāṣṭasaptatyadhikatriśatatamo 'dhyāyaḥ || :p 338 chapter {379} :ś athonāśītyadhikatriśatatamo 'dhyāyaḥ advaitabrahmavijñānaṃ agnir uvāca advaitabrahmavijñānaṃ vakṣye yadbhavato 'gadat śālagrāne tapaś cakre vāsudevārcanādikṛt
Thus, in the Āgneya Mahāpurāṇa, the three hundred and seventy-eighth chapter, named 'The Knowledge of Brahman'. Now the three hundred and seventy-ninth chapter: the discernment of non-dual Brahman. Agni said: I shall declare the discernment of non-dual Brahman, which your lordship spoke of. At Śālagrāma he performed austerity, engaged in the worship of Vāsudeva and the like.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.2
मृगसङ्गाम्मृगो भूत्वा ह्य् अन्तकाले स्मरन् मृगं जातिस्मरो मृगस्त्यक्त्वा देहं योगात्स्वतो ऽभवत्
mṛgasaṅgāmmṛgo bhūtvā hy antakāle smaran mṛgaṃ jātismaro mṛgastyaktvā dehaṃ yogātsvato 'bhavat
Through attachment to a deer, having become a deer — for at the hour of death he was remembering the deer — that deer, remembering his (former) birth, abandoned the body and became (again) himself through yoga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.3
अद्वैतब्रह्मभूतश् च जडवल्लोकमाचरत् क्षत्तासौ वीरराजस्य विष्टियोगममन्यत
advaitabrahmabhūtaś ca jaḍavallokamācarat kṣattāsau vīrarājasya viṣṭiyogamamanyata
And having become the non-dual Brahman, he went about the world like a dull thing; the chamberlain of King Vīra thought him fit for forced labour.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.4
उवाह शिविक्रामस्य क्षत्तुर्वचनचोदितः गृहीतो विष्टिना ज्ञानी उवाहात्मक्षयाय तं
uvāha śivikrāmasya kṣatturvacanacoditaḥ gṛhīto viṣṭinā jñānī uvāhātmakṣayāya taṃ
Urged by the chamberlain's word, he carried the palanquin; taken up for corvée, the knower carried it toward his own wasting away.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.5
ययौ जडगतिः पश्चात् ये त्वन्ये त्वरितं ययुः शीघ्रान् शीघ्रगतीन् दृष्ट्वा अशीघ्रं तं नृपोऽब्रवीत्
yayau jaḍagatiḥ paścāt ye tvanye tvaritaṃ yayuḥ śīghrān śīghragatīn dṛṣṭvā aśīghraṃ taṃ nṛpo'bravīt
He went behind with the gait of a dull thing, while the others went quickly. Seeing the quick ones of swift pace, the king spoke to that unswift one.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.6
राजोवाच किं श्रान्तो ऽस्यल्पमध्वानं त्वयोढा शिविका मम किमायाससहो न त्वं पीवानसि निरीक्ष्यसे
rājovāca kiṃ śrānto 'syalpamadhvānaṃ tvayoḍhā śivikā mama kimāyāsasaho na tvaṃ pīvānasi nirīkṣyase
The king said: Why are you tired, when the road was short and my palanquin was carried by you? Are you not able to bear exertion? You do not look thin.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.7
ब्राह्मण उवाच नाहं पीवान्न वैषोढा शिविका भवतो मया न श्रान्तो ऽस्मि न वायासो वोढव्यो ऽसि महीपते
brāhmaṇa uvāca nāhaṃ pīvānna vaiṣoḍhā śivikā bhavato mayā na śrānto 'smi na vāyāso voḍhavyo 'si mahīpate
The brahmin said: I am not stout, nor was this palanquin of your lordship carried by me; I am not tired, nor is there any exertion, nor are you one to be carried, O lord of the earth.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.8
भूमौ पादयुगन्तस्थौ जङ्घे पादद्वये स्थिते उरू जङ्घाद्वयावस्थौ तदाधारं तथोदरम्
bhūmau pādayugantasthau jaṅghe pādadvaye sthite urū jaṅghādvayāvasthau tadādhāraṃ tathodaram
The pair of feet stand upon the ground, the shanks rest upon the two feet, the thighs rest upon the two shanks, and the belly is supported by them.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.9
वक्षःस्थलं तथा वाहू स्कन्धौ चोदरसंस्थितौ स्कन्धस्थितेयं शिविका मम भावो ऽत्र किं कृतः
vakṣaḥsthalaṃ tathā vāhū skandhau codarasaṃsthitau skandhasthiteyaṃ śivikā mama bhāvo 'tra kiṃ kṛtaḥ
Likewise the chest, the arms and the shoulders rest upon the belly; this palanquin rests upon the shoulder — what exertion of mine is there in this?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.10
:प् ३३९ शिविकायां स्थितञ्चेदं देहं त्वदुपलक्षितं तत्र त्वमहमप्यत्र प्रोच्यते चेदमन्यथा
:p 339 śivikāyāṃ sthitañcedaṃ dehaṃ tvadupalakṣitaṃ tatra tvamahamapyatra procyate cedamanyathā
And this body, designated as 'you', is seated on the palanquin; there are you, and here am I too — and this is said otherwise (than it is).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.11
अहं त्वञ्च तथान्ये च भूतैरुह्याम(१) पार्थिव गुणप्रवाहपतितो गुणवर्गो हि यात्ययं
ahaṃ tvañca tathānye ca bhūtairuhyāma(1) pārthiva guṇapravāhapatito guṇavargo hi yātyayaṃ
I and you and the others too are carried by the elements, O king; for this array of qualities moves along, fallen into the stream of the qualities.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.12
कर्मवश्या गुणाश् चैते सत्त्वाद्याः पृथिवीपते अविद्यासञ्चितं कर्म तच्चाशेषेषु जन्तुषु
karmavaśyā guṇāś caite sattvādyāḥ pṛthivīpate avidyāsañcitaṃ karma taccāśeṣeṣu jantuṣu
These qualities, sattva and the rest, are subject to karma, O lord of the earth; and karma is heaped up by ignorance, and that (is present) in all creatures without exception.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.13
आत्मा शुद्धो ऽक्षरः शान्तो निर्गुणः प्रकृतेः परः प्रवृद्ध्यपचयौ नास्य एकस्याखिलजन्तुषु
ātmā śuddho 'kṣaraḥ śānto nirguṇaḥ prakṛteḥ paraḥ pravṛddhyapacayau nāsya ekasyākhilajantuṣu
The Self is pure, imperishable, tranquil, without qualities, beyond primal nature; it has no growth and no diminution, being one in all creatures.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.14
यदा नोपचयस्तस्य यदा नापचयो नृप तदा पीवानसीति त्वं कया युक्त्या त्वयेरितं
yadā nopacayastasya yadā nāpacayo nṛpa tadā pīvānasīti tvaṃ kayā yuktyā tvayeritaṃ
When there is no increase of it and no decrease, O king, then by what reasoning was it said by you, 'you are stout'?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.15
भूजङ्घापादकट्यूरुजठरादिषु संस्थिता शिविकेयं तथा स्कन्धे तदा भावःसमस्त्वया
bhūjaṅghāpādakaṭyūrujaṭharādiṣu saṃsthitā śivikeyaṃ tathā skandhe tadā bhāvaḥsamastvayā
This palanquin rests upon the earth, the shanks, the feet, the hips, the thighs, the belly and so on, and likewise upon the shoulder — then the case would be the same for you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.16
तदन्यजन्तुभिर्भूप शिविकोत्थानकर्मणा शैलद्रव्यगृहोत्थोपि पृथिवीसम्भवोपि वा
tadanyajantubhirbhūpa śivikotthānakarmaṇā śailadravyagṛhotthopi pṛthivīsambhavopi vā
And (so it is) with the other creatures, O king, by the act of lifting the palanquin — whether it arose from rock, from timber and from a house, or was produced from the earth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.17
यथा पुंसः पृथग्भावः प्राकृतैः करणैर् नृप सोढव्यः स महाभारः कतरो नृपते मया
yathā puṃsaḥ pṛthagbhāvaḥ prākṛtaiḥ karaṇair nṛpa soḍhavyaḥ sa mahābhāraḥ kataro nṛpate mayā
Since the person is separate from the natural instruments, O king, which part of that great burden, O lord, is to be borne by me?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.18
यद्द्रव्या शिविका चेयं तद्द्रव्यो भूतसंग्रहः भवतो मे ऽखिलस्यास्य समत्वेनोपवृंहितः
yaddravyā śivikā ceyaṃ taddravyo bhūtasaṃgrahaḥ bhavato me 'khilasyāsya samatvenopavṛṃhitaḥ
Of whatever substance this palanquin is, of that same substance is the aggregate of elements; for your lordship, for me, for all this, it is (thus) confirmed as being the same.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.19
तच्छ्रुत्वोवाच राजा तं गृहीत्वाङ्घ्री क्षमाप्य च प्रसादं कुरु त्यक्त्वेमां शिविकां ब्रूहि शृण्वते यो भवान् यन्निमित्तं वा यदागमनकारणम्
tacchrutvovāca rājā taṃ gṛhītvāṅghrī kṣamāpya ca prasādaṃ kuru tyaktvemāṃ śivikāṃ brūhi śṛṇvate yo bhavān yannimittaṃ vā yadāgamanakāraṇam
Having heard that, the king clasped his feet, begged his pardon, and said to him: "Show me favour: leave aside this palanquin and tell me, who are you, or for what purpose, what is the reason of your coming?" — to me who am listening.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.20
ब्राह्मण उवाच श्रूयतां कोहमित्येतद्वक्तुं नैव च शक्यते :न् १ पाठो ऽयं न समीचीनः :प् ३४० उपभोगनिमित्तञ्च सर्वत्रागमनक्रिया
brāhmaṇa uvāca śrūyatāṃ kohamityetadvaktuṃ naiva ca śakyate :n 1 pāṭho 'yaṃ na samīcīnaḥ :p 340 upabhoganimittañca sarvatrāgamanakriyā
The brahmin said: Let it be heard — yet this, "who am I," simply cannot be told. And everywhere the act of going has enjoyment for its motive.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.21
सुखदुःखोपभोगौ तु तौ देशाद्युपपादकौ धर्माधर्मोद्भवौ भोक्तुं जन्तुर्देशादिमृच्छति
sukhaduḥkhopabhogau tu tau deśādyupapādakau dharmādharmodbhavau bhoktuṃ janturdeśādimṛcchati
But those two, the experiencing of pleasure and of pain, which bring about place and the rest, arise from dharma and adharma; it is to experience (them) that a creature resorts to a place and the rest.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.22
रजोवाच यो ऽस्ति सोहमिति ब्रह्मन् कथं वक्तुं न शक्यते आत्मन्येषु न दोषाय शब्दोहमिति यो द्विज
rajovāca yo 'sti sohamiti brahman kathaṃ vaktuṃ na śakyate ātmanyeṣu na doṣāya śabdohamiti yo dvija
The king said: Whoever exists, he am I — brahman, how can this not be said? The word "I" with regard to the self in these (bodies) is no fault, O twice-born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.23
ब्राह्मण उवाच शब्दोहमिति दोषाय नात्मन्येष तथैव तत् अनात्मन्यात्मविज्ञानं शब्दो वा भ्रान्तिलक्षणः
brāhmaṇa uvāca śabdohamiti doṣāya nātmanyeṣa tathaiva tat anātmanyātmavijñānaṃ śabdo vā bhrāntilakṣaṇaḥ
The brahmin said: The word "I" is a fault; it does not belong to the self — that is just so. Either the notion of a self in what is not the self, or the word ("I"), has delusion for its mark.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.24
यदा समस्तदेहेषु पुमानेको व्यवस्थितः तदा हि को भवान् कोहमित्येतद्विफलं वचः
yadā samastadeheṣu pumāneko vyavasthitaḥ tadā hi ko bhavān kohamityetadviphalaṃ vacaḥ
When one and the same person is established in all bodies, then "who are you? who am I?" — such speech is fruitless.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.25
त्वं राजा शिविका चेयं वयं वाहाः पुरःसराः अयञ्च भवतो लोको न सदेतन्नृपोच्यते
tvaṃ rājā śivikā ceyaṃ vayaṃ vāhāḥ puraḥsarāḥ ayañca bhavato loko na sadetannṛpocyate
"You are the king, and this is the palanquin, we are the bearers, these the outrunners, and this is your retinue" — this, O king, is not truly spoken.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.26
वृक्षाद्दारु ततश्चेयं शिविका त्वदधिष्ठिता का वृक्षसंज्ञा जातस्य दारुसंज्ञाथ वा नृप
vṛkṣāddāru tataśceyaṃ śivikā tvadadhiṣṭhitā kā vṛkṣasaṃjñā jātasya dārusaṃjñātha vā nṛpa
From a tree comes timber, and from that this palanquin on which you sit. What, O king, is the name "tree" of the thing that has come to be, or the name "timber"?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.27
वृक्षारूढो महाराजो नायं वदति चेतनः न च दारुणि सर्वस्त्वां ब्रवीति शिविकागतं
vṛkṣārūḍho mahārājo nāyaṃ vadati cetanaḥ na ca dāruṇi sarvastvāṃ bravīti śivikāgataṃ
No one with sense says "the great king is sitting on a tree," nor "on timber"; everyone says you are seated in a palanquin.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.28
शिविकादारुसङ्घातो रचनास्थितिसंस्थितः अन्विष्यतां नृपश्रेष्ठ तद्भेदे शिविका त्वया
śivikādārusaṅghāto racanāsthitisaṃsthitaḥ anviṣyatāṃ nṛpaśreṣṭha tadbhede śivikā tvayā
The palanquin is an assemblage of timbers standing in a fixed construction; let it be examined, best of kings — when that is broken up, where is the palanquin for you?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.29
पुमान् स्त्री गौरयं वाजी कुञ्चरो विहगस्तरुः देहेषु लोकसंज्ञेयं विज्ञेया कर्महेतुषु
pumān strī gaurayaṃ vājī kuñcaro vihagastaruḥ deheṣu lokasaṃjñeyaṃ vijñeyā karmahetuṣu
Man, woman, cow, horse, elephant, bird, tree: this is to be known as a worldly designation applied to bodies, which have karma for their cause.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.30
जिह्वा ब्रवीत्यहमिति दन्तौष्ठौ तालुकं नृप एते नाहं यतः सर्वे वाङ्निपादनहेतवः
jihvā bravītyahamiti dantauṣṭhau tālukaṃ nṛpa ete nāhaṃ yataḥ sarve vāṅnipādanahetavaḥ
The tongue says "I," (and so do) the teeth, the lips, the palate, O king; (yet) these are not "I," since all of them are (merely) causes for the production of speech.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.31
किं हेतुभिर्वदत्येषा वागेवाहमिति स्वयं तथापि वाङ्नाहमेतदुक्तं मिथ्या न युज्यते
kiṃ hetubhirvadatyeṣā vāgevāhamiti svayaṃ tathāpi vāṅnāhametaduktaṃ mithyā na yujyate
Or does speech itself of its own accord say "I" by means of these causes? Even so, speech is not "I"; this statement, being false, does not hold.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.32
:प् ३४१ पिण्डः पृथग् यतः पुंसः शिरःपाय्वादिलक्षणः ततो ऽहमिति कुत्रैतां संज्ञां राजन् करोम्यहं
:p 341 piṇḍaḥ pṛthag yataḥ puṃsaḥ śiraḥpāyvādilakṣaṇaḥ tato 'hamiti kutraitāṃ saṃjñāṃ rājan karomyahaṃ
Since the bodily mass, marked by head, anus and the rest, is distinct from the person, where then, O king, do I apply this designation "I"?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.33
यदन्यो ऽस्ति परः कोपि मत्तः पार्थिवसत्तम तदेषोहमयं चान्यो वक्तुम् एवमपीष्यते
yadanyo 'sti paraḥ kopi mattaḥ pārthivasattama tadeṣohamayaṃ cānyo vaktum evamapīṣyate
If there were some other, distinct from me, O best of kings, then it would be admissible to say "this is I and that is another" — in that case it would be accepted.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.34
परमार्थभेदो न नगो न पशुर्नच पादपः शरीराश् च विभेदाश् च य एते कर्मयोनयः
paramārthabhedo na nago na paśurnaca pādapaḥ śarīrāś ca vibhedāś ca ya ete karmayonayaḥ
In the highest sense there is no difference: no tree, no beast, no plant; and the bodily distinctions too, these that have karma for their source.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.35
यस्तु राजेति यल्लोके यच्च राजभटात्मकम् तच्चान्यच्च नृपेत्थन्तु न सत् सम्यगनामयं
yastu rājeti yalloke yacca rājabhaṭātmakam taccānyacca nṛpetthantu na sat samyaganāmayaṃ
And that which in the world is "king," and that which consists of king and soldier, that and the rest — thus, O king, is not real, not wholly sound.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.36
त्वं राजा सर्वलोकस्य पितुः पुत्रो रिपोरिपुः पत्न्याः पतिः पिता सूनोः कस्त्वां भूप वदाम्यहं
tvaṃ rājā sarvalokasya pituḥ putro riporipuḥ patnyāḥ patiḥ pitā sūnoḥ kastvāṃ bhūpa vadāmyahaṃ
You are king of all the people, son to a father, enemy to an enemy, husband to a wife, father to a son — as what, O king, am I to speak of you?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.37
त्वं किमेतच्छिरः किन्नु शिरस्तव तथोदरं किमु पादादिकं त्वं वै तवैतत् किं महीपते
tvaṃ kimetacchiraḥ kinnu śirastava tathodaraṃ kimu pādādikaṃ tvaṃ vai tavaitat kiṃ mahīpate
Are you this head, or is the head yours? Likewise the belly? Are you indeed the feet and the rest, or are these yours, O lord of the earth?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.38
समस्तावयेभ्यस्त्वं पृथग्भूतो व्यवस्थितः कोहमित्यत्र निपुणं भूत्वा चिन्तय पार्थिव तच्छ्रत्वोवाच राजा तमवधूतं द्विजं हरिं
samastāvayebhyastvaṃ pṛthagbhūto vyavasthitaḥ kohamityatra nipuṇaṃ bhūtvā cintaya pārthiva tacchratvovāca rājā tamavadhūtaṃ dvijaṃ hariṃ
You stand apart from all the limbs. Becoming skilled in this, reflect, O king: "Who am I?" Having heard that, the king said to that avadhūta brahmin, who was Hari:
AI translation rendered from the Sanskrit, not a published edition
AgP 379.39
रजोवाच श्रेयो ऽर्थमुद्यतः प्रष्टुं कपिलर्षिमहं द्विज तस्यांशः कपिलर्षेस्त्वं मत् कृते ज्ञानदो भुवि ज्ञानवीच्युदछेर्यस्माद्यच्छ्रेयस्तच्च मे वद
rajovāca śreyo 'rthamudyataḥ praṣṭuṃ kapilarṣimahaṃ dvija tasyāṃśaḥ kapilarṣestvaṃ mat kṛte jñānado bhuvi jñānavīcyudacheryasmādyacchreyastacca me vada
The king said: I had set out, O twice-born one, to ask the seer Kapila about what is beneficial. You are a portion of that seer Kapila, a giver of knowledge on earth for my sake. Since a wave of knowledge has arisen (from you), tell me too what is beneficial.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.40
ब्राह्मण उवाच भूयः पृच्छसि किं श्रेयः परमार्थन्न पृच्छसि श्रेयांस्यपरमार्थानि अशेषाण्येव भूपते
brāhmaṇa uvāca bhūyaḥ pṛcchasi kiṃ śreyaḥ paramārthanna pṛcchasi śreyāṃsyaparamārthāni aśeṣāṇyeva bhūpate
The brahmin said: Again you ask, 'What is beneficial?' — you do not ask about the highest truth. Beneficial things that are not the highest truth are endless indeed, O lord of the earth.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.41
देवताराधनं कृत्वा धनसम्पत्तिमिच्छति पुत्रानिच्छति राज्यञ्च श्रेयस्तस्यैव किं नृप
devatārādhanaṃ kṛtvā dhanasampattimicchati putrānicchati rājyañca śreyastasyaiva kiṃ nṛpa
Having performed worship of the deities, one wishes for wealth and prosperity, one wishes for sons and for a kingdom; what is beneficial belongs only to such a one, O king.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.42
विवेकिनस्तु संयोगः श्रेयो यः परमात्मनः :प् ३४२ यज्ञादिका क्रिया न स्यात् नास्ति द्रव्योपपत्तिता
vivekinastu saṃyogaḥ śreyo yaḥ paramātmanaḥ :p 342 yajñādikā kriyā na syāt nāsti dravyopapattitā
But for the discerning man, the benefit is that which is union with the supreme Self. Sacrifice and the other rites would not exist (there); there is no dependence on materials.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.43
परमार्थात्मनोर्योगः परमार्थ इतीष्यते एको व्यापी समः शुद्धो निर्गुणः प्रकृतेः परः
paramārthātmanoryogaḥ paramārtha itīṣyate eko vyāpī samaḥ śuddho nirguṇaḥ prakṛteḥ paraḥ
The joining of the self with the highest truth is held to be the highest truth (itself): (that Self is) one, all-pervading, uniform, pure, without qualities, beyond primordial nature,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.44
जन्मवृद्ध्यादिरहित आत्मा सर्वगतो ऽव्ययः परं ज्ञानमयो ऽसङ्गी गुणजात्यादिभिर्विभुः
janmavṛddhyādirahita ātmā sarvagato 'vyayaḥ paraṃ jñānamayo 'saṅgī guṇajātyādibhirvibhuḥ
free from birth, growth and the rest — the Self, all-pervading, imperishable, supreme, made of knowledge, unattached, unbound by qualities, birth-classes and the rest.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.45
निदाधऋतुसंवादं वदामि द्विज तं शृणु(१) ऋतुर्ब्रह्मसुतो ज्ञानी तच्छिष्यो ऽभूत् पुलस्त्यजः
nidādhaṛtusaṃvādaṃ vadāmi dvija taṃ śṛṇu(1) ṛturbrahmasuto jñānī tacchiṣyo 'bhūt pulastyajaḥ
I shall relate the dialogue of Nidāgha and Ṛtu, O twice-born one; listen to it. Ṛtu was a son of Brahmā, a knower; his pupil was the son of Pulastya.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.46
निदाघः प्राप्तविद्यो ऽस्मान्नगरे वै पुरे स्थितः देविकायास्तटे तञ्च तर्कयामास वै ऋतुः
nidāghaḥ prāptavidyo 'smānnagare vai pure sthitaḥ devikāyāstaṭe tañca tarkayāmāsa vai ṛtuḥ
Nidāgha, having obtained knowledge from him, dwelt in a town, in a city on the bank of the Devikā; and Ṛtu thought about him.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.47
दिव्ये वर्षसहस्रे ऽगान्निदाघमवलोकितुं निदाघो वैश्वदेवान्ते भुक्त्वान्नं शिष्यमब्रवीत् भुक्तन्ते तृप्तिरुत्पन्ना तुष्टिदा साक्षया यतः
divye varṣasahasre 'gānnidāghamavalokituṃ nidāgho vaiśvadevānte bhuktvānnaṃ śiṣyamabravīt bhuktante tṛptirutpannā tuṣṭidā sākṣayā yataḥ
After a thousand divine years he went to see Nidāgha. Nidāgha, at the end of the Vaiśvadeva offering, having fed (him) food, said to (his) pupil: "From your eating, has satisfaction arisen — which gives contentment and is unfailing?"
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.48
ऋतुर् उवाच क्षुदस्ति यस्य भुते ऽन्ने तुष्टिर्ब्राह्मण जायते न मे क्षुदभवत्तृप्तिं कस्मात्त्वं परिपृच्छसि
ṛtur uvāca kṣudasti yasya bhute 'nne tuṣṭirbrāhmaṇa jāyate na me kṣudabhavattṛptiṃ kasmāttvaṃ paripṛcchasi
Ṛtu said: He who has hunger — for him contentment arises when food is eaten, O brahmin. I had no hunger; why do you ask me about satisfaction?
AI translation rendered from the Sanskrit, not a published edition
AgP 379.49
क्षुत्तृष्णे देहधर्माख्ये न ममैते यतो द्विज पृष्टोहं यत्त्वया ब्रूयां(२) तृप्तिरस्त्ये व मे सदा
kṣuttṛṣṇe dehadharmākhye na mamaite yato dvija pṛṣṭohaṃ yattvayā brūyāṃ(2) tṛptirastye va me sadā
Since hunger and thirst, which are called properties of the body, are not mine, O twice-born one — being asked by you, I would say: satisfaction is indeed always mine.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.50
पुमान् सर्वगतो व्यापी आकाशवदयं यतः अतो ऽहं प्रत्यगात्मास्मीत्येतदर्थे भवेत् कथं(३)
pumān sarvagato vyāpī ākāśavadayaṃ yataḥ ato 'haṃ pratyagātmāsmītyetadarthe bhavet kathaṃ(3)
Since this Puruṣa is all-pervading and extended like space, therefore how could there be any point in (saying) "I am the inner self"?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.51
सो ऽहं गन्ता(४) न चागन्ता नैकदेशनिकेतनः त्वं चान्यो न भवेन्नापि नान्यस्त्वत्तो ऽस्मि वा प्यहं
so 'haṃ gantā(4) na cāgantā naikadeśaniketanaḥ tvaṃ cānyo na bhavennāpi nānyastvatto 'smi vā pyahaṃ
That I am neither a goer nor a comer, nor one who dwells in a single place; and you would not be another, nor am I other than you, nor you other than me.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.52
:न् १ निदाघऋतुसंवादमद्वैतबुद्धये शृण्विति ख॥ , ञ॥ च २ ततः क्षुत्सम्भवाभावादिति ख॥ , ञ॥ च ३ कुतः कुत्र क्व गन्तासीत्येतदप्यर्थवत् कथमिति ख॥ , ञ॥ च ४ भोक्तेति क॥ :प् ३४३ मृण्मयं हि गृहं यद्वन्मृदालिप्तं स्थिरीभवेत् पार्थिवो ऽयं तथा देहः पार्थिवैः परमाणुभिः
:n 1 nidāghaṛtusaṃvādamadvaitabuddhaye śṛṇviti kha.. , ña.. ca 2 tataḥ kṣutsambhavābhāvāditi kha.. , ña.. ca 3 kutaḥ kutra kva gantāsītyetadapyarthavat kathamiti kha.. , ña.. ca 4 bhokteti ka.. :p 343 mṛṇmayaṃ hi gṛhaṃ yadvanmṛdāliptaṃ sthirībhavet pārthivo 'yaṃ tathā dehaḥ pārthivaiḥ paramāṇubhiḥ
[Notes: 1 kha and ña read 'listen to the dialogue of Nidāgha and Ṛtu, for the understanding of non-duality'; 2 kha and ña read 'because thence there is no possibility of hunger'; 3 kha and ña read 'how is even this meaningful — whence, where, whither will you go?'; 4 ka reads 'enjoyer'.] Just as a house made of clay, plastered with clay, becomes firm, so this body is earthen, (made) of earthen atoms.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.53
ऋतुरस्मि तवाचार्यः प्रज्ञादानाय ते द्विज इहागतो ऽहं यास्यामि परमार्थस्तवोदितः
ṛturasmi tavācāryaḥ prajñādānāya te dvija ihāgato 'haṃ yāsyāmi paramārthastavoditaḥ
I am Ṛtu, your teacher; I have come here to give you wisdom, O twice-born one. I shall go now; the highest truth has been told to you.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.54
एकमेवमिदं विद्धि न भेदः सकलं जगत् वासुदेवाभिधेयस्य स्वरूपं परमात्मनः
ekamevamidaṃ viddhi na bhedaḥ sakalaṃ jagat vāsudevābhidheyasya svarūpaṃ paramātmanaḥ
Know this to be one in this way; there is no division. The whole world is the own-form of the supreme Self, who is denoted by the name Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.55
ऋतुर्वर्षसहस्रान्ते पुनस्तन्नगरं ययौ निदाघं नगरप्रान्ते एकान्ते स्थितमब्रवीत् एकान्ते स्थीयते कस्मान्निदाघं ऋतुरब्रवीत्
ṛturvarṣasahasrānte punastannagaraṃ yayau nidāghaṃ nagaraprānte ekānte sthitamabravīt ekānte sthīyate kasmānnidāghaṃ ṛturabravīt
At the end of a thousand years Ṛtu went again to that town, and spoke to Nidāgha, who was standing apart at the edge of the town: "Why do you stand aside?" — thus Ṛtu spoke to Nidāgha.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.56
निदाघ उवाच भो विप्र जनसंवादो महानेष नरेश्वर प्रविवीक्ष्य पुरं रम्यं तेनात्र स्थीयते मया
nidāgha uvāca bho vipra janasaṃvādo mahāneṣa nareśvara pravivīkṣya puraṃ ramyaṃ tenātra sthīyate mayā
Nidāgha said: O brahmin, there is this great throng of people (gathered for) the lord of men, who has entered to view the lovely city; therefore I stand here.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.57
ऋतुर् उवाच नराधिपो ऽत्र कतमः कतमश्चेतरो जनः कथ्यतां मे द्विजश्रेष्ठ त्वमभिज्ञो द्विजोत्तम
ṛtur uvāca narādhipo 'tra katamaḥ katamaścetaro janaḥ kathyatāṃ me dvijaśreṣṭha tvamabhijño dvijottama
Ṛtu said: Which one here is the ruler of men, and which the other people? Tell me, best of the twice-born; you are the one who knows, O foremost of brahmins.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.58
यो ऽयं गजेन्द्रमुन्मत्तमद्रिशृङ्गसमुत्थितं अधिरूढो नरेन्द्रो ऽयं परिवारस्तथेतरः(१)
yo 'yaṃ gajendramunmattamadriśṛṅgasamutthitaṃ adhirūḍho narendro 'yaṃ parivārastathetaraḥ(1)
This one who is mounted on the lordly elephant in rut, risen up like a mountain peak — this is the king of men; and the rest are the retinue.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.59
गजो यो ऽयमधो ब्रह्मन्नुपर्येष स भूपतिः ऋतुराह गजः को ऽत्र राजा चाह निदाघकः
gajo yo 'yamadho brahmannuparyeṣa sa bhūpatiḥ ṛturāha gajaḥ ko 'tra rājā cāha nidāghakaḥ
"This elephant that is below, O brahmin, and above him that man is the king." Ṛtu said: "Which here is the elephant, and which the king?" And Nidāgha spoke.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.60
ऋतुर्निदाघ आरूढो दृष्टान्तं पश्य वाहनं उपर्यहं यथा राजा त्वमधः कुञ्जरो यथा
ṛturnidāgha ārūḍho dṛṣṭāntaṃ paśya vāhanaṃ uparyahaṃ yathā rājā tvamadhaḥ kuñjaro yathā
Ṛtu (said): "Nidāgha, you are the mounted one — look at the illustration, the vehicle: as I am above, like the king, so you are below, like the elephant."
AI translation rendered from the Sanskrit, not a published edition
AgP 379.61
ऋतुः(२) प्राह निदाघन्तं कतमस्त्वामहं वदे उक्तो निदाघस्तन्नत्वा प्राह मे त्वं गुरुर्ध्रुवम्
ṛtuḥ(2) prāha nidāghantaṃ katamastvāmahaṃ vade ukto nidāghastannatvā prāha me tvaṃ gururdhruvam
Ṛtu said to Nidāgha: "Which of the two are you? Tell me." Thus addressed, Nidāgha bowed to him and said: "You are surely my teacher."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.62
:न् १ आरूढो ऽयं गजं राजा परलोकस्तथेतर इति ख॥ , ञ॥ च २ क॥ पुस्तके सर्वत्र ऋभुरिति ऋतुस्थानीयः पाठः :प् ३४४ नान्यस्माद्द्वैतसंस्कारसंस्कृतं मानसं तथा ऋतुः प्राह निदाघन्तं ब्रह्मज्ञानाय चागतः परमार्थं सारभूतमद्वैतं दर्शितं मया
:n 1 ārūḍho 'yaṃ gajaṃ rājā paralokastathetara iti kha.. , ña.. ca 2 ka.. pustake sarvatra ṛbhuriti ṛtusthānīyaḥ pāṭhaḥ :p 344 nānyasmāddvaitasaṃskārasaṃskṛtaṃ mānasaṃ tathā ṛtuḥ prāha nidāghantaṃ brahmajñānāya cāgataḥ paramārthaṃ sārabhūtamadvaitaṃ darśitaṃ mayā
[Editorial notes: 'this king mounted on the elephant, and the other the next world' in mss. kha and ña; in ms. ka the reading Ṛbhu stands everywhere in place of Ṛtu. Page 344.] ... nor from anything else; and so too the mind shaped by the conditioning of duality. Ṛtu said to Nidāgha, who had come for the knowledge of Brahman: "The supreme truth, the essential nondual, has been shown by me."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
AgP 379.63
ब्राह्मण उवाच निदाघो ऽप्युपदेशेन तेनाद्वैतपरो ऽभवत् सर्वभूतान्यभेदेन ददृशे स तदात्मनि
brāhmaṇa uvāca nidāgho 'pyupadeśena tenādvaitaparo 'bhavat sarvabhūtānyabhedena dadṛśe sa tadātmani
The brahmin said: Nidāgha too, by that instruction, became devoted to nonduality; he then saw all beings in himself without difference.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.64
अवाप मुक्तिं ज्ञानात्स तथा त्वं मुक्तिमाप्स्यसि एकः समस्तं त्वञ्चाहं विष्णुः सर्वगतो यतः
avāpa muktiṃ jñānātsa tathā tvaṃ muktimāpsyasi ekaḥ samastaṃ tvañcāhaṃ viṣṇuḥ sarvagato yataḥ
He attained liberation through knowledge; in the same way you will attain liberation — since the whole is one, and you and I (are that), Viṣṇu who pervades all.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.65
पीतनीलादिभेदेन यथैकं दृश्यते नभः भ्रान्तिदृष्टिभिरात्मापि तथैकः स पृथक् पृथक्
pītanīlādibhedena yathaikaṃ dṛśyate nabhaḥ bhrāntidṛṣṭibhirātmāpi tathaikaḥ sa pṛthak pṛthak
Just as the one sky is seen as divided by yellow, blue and the rest, so too the Self, though one, (appears) separate and separate through deluded modes of seeing.
AI translation rendered from the Sanskrit, not a published edition
AgP 379.66
अग्निर् उवाच मुक्तिं ह्य् अवाप भवतो ज्ञानसारेण भूपतिः(१) संसाराज्ञानवृक्षारिज्ञानं ब्रह्मेति चिन्तय
agnir uvāca muktiṃ hy avāpa bhavato jñānasāreṇa bhūpatiḥ(1) saṃsārājñānavṛkṣārijñānaṃ brahmeti cintaya
Agni said: The king attained liberation by the essence of your knowledge. Meditate on knowledge — the axe that fells the tree of the ignorance of saṃsāra — as Brahman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain