Courtesy : Sri. P. R. Kannan
तदाऽहं सभयं भक्त्या सहितः प्रणमन् गुरो ।
'Hidimbha, you are the disciple of my disciple (disciple of sage Agastya);
you are also my direct disciple and attendant. Well, I shall tell you the
truth; listen attentively. (1.8)
अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः ।
अहिंसा सत्यमक्रोधः त्यागश्शान्तिरपैशुनम् ।
सूत उवाच- Suta said:
कुतुकी गुहगीतायाः श्रवणे तत्परो मुनिः ।
कर्मयोगी हिडिम्भं च प्रार्थयन् प्रत्यहं स्थितः ॥ १.२॥
The sage, the Karmayogi, who was curious and keen on listening to Guhagita, was requesting Hidimbha every day. (1.2)
श्रान्तोऽसि किं वा श्रोतुं मे चारित्रं वच्मि सादरम् ।
वदन्नेवं हिडिम्भश्चाप्यागतः पुनरेकदा ॥ १.३॥
One day Hidimbha arrived and said to him: 'Are you too tired to listen? I shall tell you my story reverentially. (1.3)
तदाऽहं सभयं भक्त्या सहितः प्रणमन् गुरो ।
किं त्वया निहता भिक्षो पूर्वजा मम चान्वये ॥ १.६॥
I then prostrated to him with fear and devotion and said: 'O Guru, Bhikshu, were ancestors in my lineage killed by you?' (1.6)
किमहं रक्षितश्चास्मि त्वया तत्कारणं वद ।
न मन्ये त्वां विना ह्यन्यं मत्सन्देहनिवारकम् ॥ १.७॥
'Am I protected by you? Tell me the reason for that. I do not consider anyone other than you to be able to dispel my doubts.' (1.7)
श्रीभिक्षुरुवाच-
Sri Bhikshu said:
प्रशिष्योऽसि हिडिम्भ त्वं साक्षात् शिष्यश्च पार्षदः ।
हन्त ते कथयिष्यामि तत्त्वं शृणु समाहितः ॥ १.८॥
'Hidimbha, you are the disciple of my disciple (disciple of sage Agastya);
you are also my direct disciple and attendant. Well, I shall tell you the
truth; listen attentively. (1.8)
अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ १.९॥
Fearlessness, purity of mind, steadfastness in spiritual knowledge, charity,
control of the senses, performance of yagna, study of sacred books,
austerity, and straightforwardness. (1.9)
Fearlessness, purity of mind, steadfastness in spiritual knowledge, charity,
control of the senses, performance of yagna, study of sacred books,
austerity, and straightforwardness. (1.9)
अहिंसा सत्यमक्रोधः त्यागश्शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्तिः मार्दवं ह्रीरचापलम् ॥ १.१०॥
Non-violence, truthfulness, absence of anger, renunciation, peacefulness,
restraint from fault-finding, compassion toward all living beings, absence
of covetousness, gentleness, modesty, and lack of fickleness. (1.10)
तेजः क्षमा धृतिः शौचं अद्रोहो नातिमानिता ।
Non-violence, truthfulness, absence of anger, renunciation, peacefulness,
restraint from fault-finding, compassion toward all living beings, absence
of covetousness, gentleness, modesty, and lack of fickleness. (1.10)
तेजः क्षमा धृतिः शौचं अद्रोहो नातिमानिता ।
भवन्ति सम्पदं दैवीं अभिजाते हिडिम्भक ॥ १.११॥
Vigour, forgiveness, fortitude, purity (outward and inward), absence of
enmity toward all, and absence of vanity- O Hidimbha, these are the saintly
virtues of those endowed with a divine nature. (1.11)
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
Vigour, forgiveness, fortitude, purity (outward and inward), absence of
enmity toward all, and absence of vanity- O Hidimbha, these are the saintly
virtues of those endowed with a divine nature. (1.11)
दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
अज्ञानं चाभिजातेषु सम्पदं राक्षसीं बत ॥ १.१२॥
The qualities of those who possess
a demoniac nature, on the other hand, are hypocrisy, arrogance, conceit,
anger, harshness, and ignorance. (1.12)
ते पूर्वजाः शूरमुख्या अभिजाताश्च राक्षसीम् ।
a demoniac nature, on the other hand, are hypocrisy, arrogance, conceit,
anger, harshness, and ignorance. (1.12)
ते पूर्वजाः शूरमुख्या अभिजाताश्च राक्षसीम् ।
प्रवृत्तिं च निवृत्तिं च न जानन्ति हि राक्षसाः ॥ १.१३॥
Your ancestors, Surapadma and others, were born with demoniac nature; those
demons did not know both engaging and abstaining from action. (1.13)
'Pravrutti'is engaging in such actions which conform to dharma; 'Nivrutti'
is abstaining from actions which deviate from the principles of dharma.
न शौचं न सदाचारो न सत्यं तेषु विद्यते ।
Your ancestors, Surapadma and others, were born with demoniac nature; those
demons did not know both engaging and abstaining from action. (1.13)
'Pravrutti'is engaging in such actions which conform to dharma; 'Nivrutti'
is abstaining from actions which deviate from the principles of dharma.
न शौचं न सदाचारो न सत्यं तेषु विद्यते ।
प्रभूता ह्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥ १.१४॥
Those possessing a demoniac nature possess neither purity, nor good conduct,
nor truthfulness. These ill-meaning people engage in terrible acts
directed at destruction of the world. (1.14)
Those possessing a demoniac nature possess neither purity, nor good conduct,
nor truthfulness. These ill-meaning people engage in terrible acts
directed at destruction of the world. (1.14)
कामोपभोगपरमाः क्रोधोपात्तबलाधिकाः ।
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ॥ १.१५॥
Their supreme aim is desires and enjoyments; their strength is apparently increased by their wrath. They say, "The world is without absolute truth, without any basis (for moral order), and without Iswara (who has created and is controlling it). (1.15)
ईश्वरोऽहमहं भोगी कोऽन्योस्ति सदृशो मया ।
यक्ष्ये दास्यामि मोदिष्ये इत्यज्ञानविमोहिताः ॥ १.१६॥
The demoniac persons think, "I am Iswara, I am the enjoyer. Who else is equal to me? I shall perform sacrifices (to Devatas); I shall do charity; I shall rejoice." In this way, they are deluded by ignorance. (1.16)
_In Bhagavadgita, verses similar to the above, describing divine and demoniac nature are found in verses 16.1 to 16.20._
मयैव निहताः पूर्वे लोकरक्षेच्छया किल ।
मा शुचः सम्पदं दैवीं अभिजातोऽस्यनामयः ॥ १.१७॥
For the sake of protection of the world, they were destroyed by me alone earlier. You do not grieve; you are born with divine nature; you are free from disease (of ignorance). (1.17)
आर्तोऽसि जिज्ञासुरसि ज्ञानी चासि हिडिम्भक ।
मत्सेवार्थ्यसि का चिन्ता सुखी भव निरन्तरम् ॥ १.१९॥
Hidimbha, you are distressed, you are seeker after knowledge, and you are also established in knowledge. You are engaged in serving me; what worry is there for you? Be happy always. (1.19)
In Bhagavadgita, Sri Krishna says:
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।
"O Arjuna, best amongst the Bharatas, four kinds of people of merit engage in my devotion—the distressed, the seekers after knowledge, the seekers of worldly possessions, and those who are established in knowledge."
Here Guha says that Hidimbha is all these four together, but with one major and substantial difference; instead of seeking worldly possessions, Hidimbha seeks service of Guha.
In the previous verse, Guha referred to the merit of Hidimbha acquired by the grace of his Guru Agastya, which enabled his resuscitation even after being killed. Thus Guru's grace overturns destiny and propels the disciple towards the service of Bhagavan.
भिक्षुरुवाच- Bhikshu said:
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
गतासूनगतासूंश्च नानुशोचति तत्ववित् ॥ १.२२॥
How has this delusion overcome you in this hour of peril? The knower of Truth does not lament for either the living or for the dead. (1.22)
देहिनोऽस्मिन् यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १.२४॥
Just as the embodied soul (Atman) continuously passes from childhood to youth to old age of the body, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this. (1.24)
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ १.२६॥
Neither of them has the right knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed. (1.26)
अच्छेद्योऽयमदाह्योऽयं अक्लेद्योऽशोष्य एव च ।
नित्यस्सर्वगतः स्थाणुः अचलोऽयं सनातनः ॥ १.२७॥
The soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, present in all places, unalterable, immutable, and primordial. (1.27)
अव्यक्तोऽयं अचिन्त्योऽयं अविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ १.२८॥
The soul is spoken of as unmanifest, inconceivable, and unchangeable. Knowing this, you should not grieve for the body. (1.28)
_In Bhagavadgita, verses similar to the above, describing the eternal nature of Atma as distinct from body are found in verses 2.12 to 2.25._
_This discourse on Atnagnana is given to Arjuna in Bhagavadgita to pull him out of grief at the ensuing deaths of his relatives, whereas it is given to Hidimbha here to dispel his grief at the past killing of his forefathers at the hands of Sri Subrahmanya._
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