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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-85

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श्रीवसिष्ठ उवाच ।
एवं शिखिध्वजः पूर्णमठिकायां वने स्थितः ।
इदानीं श्रृणु चूडाला सा किं कृतवती गृहे ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ śikhidhvajaḥ pūrṇamaṭhikāyāṃ vane sthitaḥ ,
idānīṃ śrṛṇu cūḍālā sā kiṃ kṛtavatī gṛhe 1
1. śrīvasiṣṭhaḥ uvāca evam śikhidhvajaḥ pūrṇamaṭhikāyām
vane sthitaḥ idānīm śṛṇu cūḍālā sā kim kṛtavatī gṛhe
1. śrīvasiṣṭhaḥ uvāca.
evam śikhidhvajaḥ vane pūrṇamaṭhikāyām sthitaḥ.
idānīm śṛṇu,
sā cūḍālā gṛhe kim kṛtavatī.
1. Śrī Vasiṣṭha said: "Thus, Shikhidhvaja stayed in a complete hermitage in the forest. Now, listen to what Chūḍālā did back in the house."
तत्रार्धरात्रसमये दूरं याते शिखिध्वजे ।
हरिणी ग्रामसुप्तेव चूडाला बुबुधे भयात् ॥ २ ॥
tatrārdharātrasamaye dūraṃ yāte śikhidhvaje ,
hariṇī grāmasupteva cūḍālā bubudhe bhayāt 2
2. tatra ardharātrasamaye dūram yāte śikhidhvaje
hariṇī grāmasuptā iva cūḍālā bubudhe bhayāt
2. tatra ardharātrasamaye śikhidhvaje dūram yāte,
cūḍālā hariṇī grāmasuptā iva bhayāt bubudhe.
2. Then, at midnight, with Shikhidhvaja having gone far away, Chūḍālā awoke in fear, like a deer when a village has fallen silent in sleep.
अपश्यत्पतिनिर्हीना शयनं शून्यता गतम् ।
अभास्करमपूर्णेन्दु शान्तशोभमिवाम्बरम् ॥ ३ ॥
apaśyatpatinirhīnā śayanaṃ śūnyatā gatam ,
abhāskaramapūrṇendu śāntaśobhamivāmbaram 3
3. apaśyat patinirhīnā śayanaṃ śūnyatā gatam
abhāskaram apūrṇendu śāntaśobham iva ambaram
3. patinirhīnā śayanaṃ śūnyatā gatam ambaram
iva abhāskaram apūrṇendu śāntaśobham apaśyat
3. Deprived of her husband, she saw the bed, which had become empty, like a sky without the sun, without a full moon, and whose radiance had subsided.
उत्तस्थौ किंचिदाम्लानवदना खेदशालिनी ।
कुसिक्तेव महावल्ली निरुत्साहाङ्गपल्लवा ॥ ४ ॥
uttasthau kiṃcidāmlānavadanā khedaśālinī ,
kusikteva mahāvallī nirutsāhāṅgapallavā 4
4. uttasthau kiñcidāmlānavadanā khedaśālinī
kusiktā iva mahāvallī nirutsāhāṅgapallavā
4. kiñcidāmlānavadanā khedaśālinī mahāvallī
kusiktā iva nirutsāhāṅgapallavā uttasthau
4. She arose, her face somewhat faded and displaying weariness, like a magnificent creeper poorly watered, whose limb-like shoots had lost their vitality.
न प्रसन्ना न विमला बभूवाकुलतां गता ।
दिनश्रीरिव नीहारधूसरा सा व्यतिष्ठत ॥ ५ ॥
na prasannā na vimalā babhūvākulatāṃ gatā ,
dinaśrīriva nīhāradhūsarā sā vyatiṣṭhata 5
5. na prasannā na vimalā babhūva ākulatāṃ gatā
dinaśrīḥ iva nīhāradhūsarā sā vyatiṣṭhata
5. sā prasannā na vimalā na babhūva ākulatāṃ
gatā nīhāradhūsarā dinaśrīḥ iva vyatiṣṭhata
5. She was neither serene nor clear; she had become agitated. She remained like the day's splendor, dulled by fog.
क्षणं शय्योपविष्टैव चिन्तयामास चिन्तया ।
कष्टं राज्यं प्रभुस्त्यक्त्वा वनं यातो गृहादिति ॥ ६ ॥
kṣaṇaṃ śayyopaviṣṭaiva cintayāmāsa cintayā ,
kaṣṭaṃ rājyaṃ prabhustyaktvā vanaṃ yāto gṛhāditi 6
6. kṣaṇaṃ śayyopaviṣṭā eva cintayāmāsa cintayā kaṣṭaṃ
rājyaṃ prabhuḥ tyaktvā vanaṃ yātaḥ gṛhāt iti
6. śayyopaviṣṭā eva kṣaṇaṃ cintayā cintayāmāsa iti
kaṣṭaṃ prabhuḥ rājyaṃ tyaktvā gṛhāt vanaṃ yātaḥ
6. For a moment, seated upon her bed, she pondered with anxiety: "Alas, my lord has abandoned the kingdom and gone from home to the forest."
तन्मयेहाद्य किं कार्यं तत्समीपं व्रजाम्यहम् ।
भर्तैव गतिरुद्दिष्टा विधिना प्रकृता स्त्रियः ॥ ७ ॥
tanmayehādya kiṃ kāryaṃ tatsamīpaṃ vrajāmyaham ,
bhartaiva gatiruddiṣṭā vidhinā prakṛtā striyaḥ 7
7. tat mayi iha adya kim kāryam tat samīpam vrajāmi aham
bhartā eva gatiḥ uddiṣṭā vidhinā prakṛtāḥ striyaḥ
7. adya iha mayi tat kim kāryam aham tat samīpam vrajāmi
vidhinā prakṛtāḥ striyaḥ bhartā eva gatiḥ uddiṣṭā
7. What should I do here today in this state? I shall go to his presence. Indeed, for women, a husband is designated by divine ordinance (vidhi) as their sole refuge.
इति संचिन्त्य भर्तारमनुगन्तुं समुत्थिता ।
चूडाला वातरन्ध्रेण निर्गत्याम्बरमाययौ ॥ ८ ॥
iti saṃcintya bhartāramanugantuṃ samutthitā ,
cūḍālā vātarandhreṇa nirgatyāmbaramāyayau 8
8. iti saṃcintya bhartāram anugantum samutthitā
cūḍālā vātarandhreṇa nirgatya ambaram āyayau
8. iti saṃcintya bhartāram anugantum samutthitā
cūḍālā vātarandhreṇa nirgatya ambaram āyayau
8. Having pondered thus, she rose up to follow her husband. Chūḍālā, having emerged through an air-vent, ascended into the sky.
बभ्रामाम्बरमार्गेण वातस्कन्धेन योगिनी ।
कुर्वती सिद्धसार्थस्य मुखेनान्येन्दुविभ्रमम् ॥ ९ ॥
babhrāmāmbaramārgeṇa vātaskandhena yoginī ,
kurvatī siddhasārthasya mukhenānyenduvibhramam 9
9. babhrāma ambaramārgeṇa vātaskandhena yoginī
kurvatī siddhasārthasya mukhena anya indu vibhramam
9. yoginī ambaramārgeṇa vātaskandhena babhrāma
siddhasārthasya mukhena anya indu vibhramam kurvatī
9. The yoginī (yoginī) traveled through the sky, borne by the wind. With her face, she caused the multitude of perfected beings (siddhas) to be deluded into thinking there was another moon.
ददर्शाथ यथायातं रात्रौ खङ्गधरं पतिम् ।
भ्रमन्तमेकमेकान्ते वेतालसमयोदितम् ॥ १० ॥
dadarśātha yathāyātaṃ rātrau khaṅgadharaṃ patim ,
bhramantamekamekānte vetālasamayoditam 10
10. dadarśa atha yathāyātam rātrau khaṅgadharam
patim bhramantam ekam ekānte vetālasamayoditam
10. atha (sā) yathāyātam rātrau khaṅgadharam patim ekānte
ekam bhramantam vetālasamayoditam (iva) dadarśa
10. Then she saw her husband, the sword-bearer, who had arrived at night, wandering alone in seclusion, appearing as if brought forth at the time of the vetāla (ghost).
तादृशं पतिमालोक्य स्थित्वा गगनकोटरे ।
भविष्यच्चिन्तयामास सर्वं भर्तुरखण्डितम् ॥ ११ ॥
tādṛśaṃ patimālokya sthitvā gaganakoṭare ,
bhaviṣyaccintayāmāsa sarvaṃ bharturakhaṇḍitam 11
11. tādṛśam patim ālokya sthitvā gaganakoṭare
bhaviṣyat cintayāmāsa sarvam bhartuḥ akhaṇḍitam
11. tādṛśam patim ālokya gaganakoṭare sthitvā
bhartuḥ sarvam akhaṇḍitam bhaviṣyat cintayāmāsa
11. Upon seeing such a husband, and remaining hidden in a niche of the sky, she pondered the entire, unhindered future destined for her husband.
यथा येन यदा यत्र यावत्कार्यं यथोदयम् ।
यथा च निर्वृतिः स्फारा गन्तव्या तेन राघव ॥ १२ ॥
yathā yena yadā yatra yāvatkāryaṃ yathodayam ,
yathā ca nirvṛtiḥ sphārā gantavyā tena rāghava 12
12. yathā yena yadā yatra yāvat kāryam yathā udayam
yathā ca nirvṛtiḥ sphārā gantavyā tena rāghava
12. rāghava,
yathā yena yadā yatra yāvat kāryam yathā udayam,
ca yathā tena sphārā nirvṛtiḥ gantavyā
12. O Rāghava, just as a certain task, to a certain extent, is to be performed by a particular person, at a specific time and place, as it arises, so too a great fulfillment is to be attained by that person.
अवश्यं भवितव्यं तद्भर्तुर्दृष्ट्वा पुरः स्थितम् ।
तदेव संवादयितुं गमनात्सा न्यवर्तत ॥ १३ ॥
avaśyaṃ bhavitavyaṃ tadbharturdṛṣṭvā puraḥ sthitam ,
tadeva saṃvādayituṃ gamanātsā nyavartata 13
13. avaśyam bhavitavyam tat bhartuḥ dṛṣṭvā puraḥ
sthitam tat eva saṃvādayitum gamanāt sā nyavartata
13. bhartuḥ avaśyam bhavitavyam tat puraḥ sthitam
dṛṣṭvā sā tat eva saṃvādayitum gamanāt nyavartata
13. Upon seeing what was certainly destined to happen for her husband, manifesting before her, she turned back from her departure in order to confirm that very thing.
आस्तां ममाद्य गमनं काले नातिचिरेण हि ।
मयास्य पार्श्वे गन्तव्यं नियतेरेष निश्चयः ॥ १४ ॥
āstāṃ mamādya gamanaṃ kāle nāticireṇa hi ,
mayāsya pārśve gantavyaṃ niyatereṣa niścayaḥ 14
14. āstām mama adya gamanam kāle na aticireṇa hi
mayā asya pārśve gantavyam niyateḥ eṣa niścayaḥ
14. adya mama gamanam āstām,
hi kāle na aticireṇa [bhavitavyam].
mayā asya pārśve gantavyam,
eṣa niyateḥ niścayaḥ.
14. Let my departure for today be deferred; indeed, it will not be for too long a time. I must go to his side; this is the firm decree of destiny (niyati).
इति संचिन्त्य चूडाला प्रविश्यान्तःपुरं पुनः ।
सुष्वाप शयने शंभोः शिरसीवैन्दवी कला ॥ १५ ॥
iti saṃcintya cūḍālā praviśyāntaḥpuraṃ punaḥ ,
suṣvāpa śayane śaṃbhoḥ śirasīvaindavī kalā 15
15. iti saṃcintya cūḍālā praviśya antaḥpuram punaḥ
suṣvāpa śayane śambhoḥ śirasi iva aindavī kalā
15. cūḍālā iti saṃcintya punaḥ antaḥpuram praviśya
śayane suṣvāpa śambhoḥ śirasi aindavī kalā iva
15. Having pondered thus, Cūḍālā entered the inner palace again. She slept in her bed, like a digit of the moon (aindavī kalā) rests on the head of Śambhu (Śiva).
केनचित्कारणेनासौ गतः संप्रति भूपतिः ।
इति पौरं जनं सर्वमाश्वास्यातिष्ठदङ्गना ॥ १६ ॥
kenacitkāraṇenāsau gataḥ saṃprati bhūpatiḥ ,
iti pauraṃ janaṃ sarvamāśvāsyātiṣṭhadaṅganā 16
16. kenacit kāraṇena asau gataḥ saṃprati bhūpatiḥ
iti pauram janam sarvam āśvāsya atiṣṭhat aṅganā
16. aṅganā "kenacit kāraṇena asau bhūpatiḥ saṃprati
gataḥ" iti sarvam pauram janam āśvāsya atiṣṭhat
16. "For some reason, that king has now departed," - having thus reassured all the townspeople, the woman (Cūḍālā) remained.
राज्यं ररक्ष भर्तुस्तत्क्रमेण समदर्शनात् ।
यथा कालेन केदारं पक्वं कलमगोपिका ॥ १७ ॥
rājyaṃ rarakṣa bhartustatkrameṇa samadarśanāt ,
yathā kālena kedāraṃ pakvaṃ kalamagopikā 17
17. rājyam rarakṣa bhartuḥ tat krameṇa samadarśanāt
yathā kālena kedāram pakvam kalamagopikā
17. sā (Cūḍālā) bhartuḥ tat rājyam krameṇa samadarśanāt rarakṣa,
yathā kalamagopikā kālena pakvam kedāram (rakṣati)
17. She protected that kingdom of her husband with impartiality (samadarśanāt) and proper management, just as a female paddy field guardian (kalamagopikā) carefully looks after a ripened paddy field in due season.
तयोस्तदाऽवहत्कालो दंपत्योः स्थितयोस्तथा ।
अदृष्टान्योन्यमुखयो राज्यकाननपालयोः ॥ १८ ॥
tayostadā'vahatkālo daṃpatyoḥ sthitayostathā ,
adṛṣṭānyonyamukhayo rājyakānanapālayoḥ 18
18. tayoḥ tadā avahat kālaḥ dampatyoḥ sthitayoḥ
tathā adṛṣṭānyonyamukhayoḥ rājyakānanapālayoḥ
18. tadā tathā sthitayoḥ adṛṣṭānyonyamukhayoḥ
rājyakānanapālayoḥ tayoḥ dampatyoḥ kālaḥ avahat
18. Time then passed for that couple (dampatyoḥ), who were living thus, not seeing each other's faces, one as the guardian of the kingdom and the other as the guardian of the forest.
जगामाथ दिनं पक्षो मासोऽथ ऋतुवत्सरः ।
शिखिध्वजस्य विपिने चूडालायाः स्वमन्दिरे ॥ १९ ॥
jagāmātha dinaṃ pakṣo māso'tha ṛtuvatsaraḥ ,
śikhidhvajasya vipine cūḍālāyāḥ svamandire 19
19. jagāma atha dinam pakṣaḥ māsaḥ atha ṛtuvatsaraḥ
śikhidhvajasya vipine cūḍālāyāḥ svamandire
19. atha dinam pakṣaḥ māsaḥ atha ṛtuvatsaraḥ jagāma
śikhidhvajasya vipine cūḍālāyāḥ svamandire
19. Then, day, fortnight, month, season, and year passed; for Shikidhvaja in the forest, and for Chūḍālā in her own abode.
बहुनात्र किमुक्तेन वर्षाण्यष्टादशाङ्गना ।
चूडालोवास सदने वनगुच्छे शिखिध्वजः ॥ २० ॥
bahunātra kimuktena varṣāṇyaṣṭādaśāṅganā ,
cūḍālovāsa sadane vanagucche śikhidhvajaḥ 20
20. bahunā atra kim uktena varṣāṇi aṣṭādaśa aṅganā
cūḍālā uvāsa sadane vanagucce śikhidhvajaḥ
20. atra bahunā kim uktena? aṣṭādaśa varṣāṇi aṅganā cūḍālā sadane uvāsa,
śikhidhvajaḥ vanagucce [uvāsa]
20. What more needs to be said here? For eighteen years, Chūḍālā, the woman, resided in her palace, while Shikidhvaja resided in a cluster of trees in the forest.
अथ यातेषु बहुषु वर्षेषु जरसा वृते ।
शिखिध्वजे महाशैलतटकोटरवासिनि ॥ २१ ॥
atha yāteṣu bahuṣu varṣeṣu jarasā vṛte ,
śikhidhvaje mahāśailataṭakoṭaravāsini 21
21. atha yāteṣu bahuṣu varṣeṣu jarasā vṛte
śikhidhvaje mahāśailataṭakoṭaravāsini
21. atha bahuṣu varṣeṣu yāteṣu,
jarasā vṛte,
mahāśailataṭakoṭaravāsini śikhidhvaje [sati]
21. Then, after many years had passed, Shikidhvaja, who was now covered by old age and dwelling in the hollow of a great mountain cliff, (was in such a state).
भर्तुः कषायपाकं तदालक्ष्य पालितं चिरात् ।
तदा तस्याथ यातेषु वर्षेषु जरसा वने ॥ २२ ॥
bhartuḥ kaṣāyapākaṃ tadālakṣya pālitaṃ cirāt ,
tadā tasyātha yāteṣu varṣeṣu jarasā vane 22
22. bhartuḥ kaṣāyapākam tat ālakṣya pālitam cirāt
tadā tasyāḥ atha yāteṣu varṣeṣu jarasā vane
22. tadā (cūḍālā) bhartuḥ cirāt pālitam kaṣāyapākam ālakṣya atha (teṣu) varṣeṣu yāteṣu,
jarasā vane [sthitasya] tasyāḥ [sthitiḥ abhavat]
22. Then, having perceived the maturation of her husband's attachments (kaṣāya) - a process that had been sustained for a long time - as many years passed and old age took hold in the forest, then for her (Chūḍālā)...
तदा तस्यात्मकार्यस्य भवितव्यतया तथा ।
भर्तुः समीपगमने मम कालोऽयमित्यथ ॥ २३ ॥
tadā tasyātmakāryasya bhavitavyatayā tathā ,
bhartuḥ samīpagamane mama kālo'yamityatha 23
23. tadā tasyāḥ ātmakāryasya bhavitavyatayā tathā
bhartuḥ samīpagamane mama kālaḥ ayam iti atha
23. tadā tasyāḥ ātmakāryasya bhavitavyatayā tathā
ayam mama bhartuḥ samīpagamane kālaḥ iti atha
23. Then, sensing that the moment had arrived for the fulfillment of her own purpose (ātmakārya), and thinking, 'This is my time to go to my husband,' she then...
संचिन्त्य मन्दरोपान्तं गन्तुं बुद्धिं चकार सा ।
चचारान्तःपुराद्रात्रौ ततार नभसः पथम् ॥ २४ ॥
saṃcintya mandaropāntaṃ gantuṃ buddhiṃ cakāra sā ,
cacārāntaḥpurādrātrau tatāra nabhasaḥ patham 24
24. saṃcintya mandaropāntam gantum buddhim cakāra sā
cacāra antaḥpurāt rātrau tatāra nabhasaḥ patham
24. sā mandaropāntam gantum saṃcintya buddhim cakāra
rātrau antaḥpurāt cacāra nabhasaḥ patham tatāra
24. Having thoroughly considered this, she resolved to go to the vicinity of Mount Mandara. She departed from the inner palace at night and traversed the sky-path.
जगाम वातस्कन्धेन गच्छन्ती खे ददर्श सा ।
कल्पवृक्षांशुकच्छन्नरत्नस्तबकभूषिताः ॥ २५ ॥
jagāma vātaskandhena gacchantī khe dadarśa sā ,
kalpavṛkṣāṃśukacchannaratnastabakabhūṣitāḥ 25
25. jagāma vātaskandhena gacchantī khe dadarśa sā
kalpavṛkṣāṃśukacchannaratnastabakabhūṣitāḥ
25. sā vātaskandhena jagāma khe gacchantī (sā)
kalpavṛkṣāṃśukacchannaratnastabakabhūṣitāḥ dadarśa
25. She went, carried by the wind. As she traveled through the sky, she saw those adorned with clusters of jewels hidden by the garment-like coverings of wish-fulfilling trees (kalpavṛkṣa).
नन्दनोद्याननिलया रक्ताः सिद्धाभिसारिकाः ।
परामृष्टेन्दुशकलान्प्रालेयकणवर्षिणः ॥ २६ ॥
nandanodyānanilayā raktāḥ siddhābhisārikāḥ ,
parāmṛṣṭenduśakalānprāleyakaṇavarṣiṇaḥ 26
26. nandanodyānanilayāḥ raktāḥ siddhābhisārikāḥ
parāmṛṣṭenduśakalān prāleyakaṇavarṣiṇaḥ
26. (sā) nandanodyānanilayāḥ raktāḥ siddhābhisārikāḥ (ca)
parāmṛṣṭenduśakalān prāleyakaṇavarṣiṇaḥ (dadarśa)
26. She saw impassioned female siddhas (siddhābhisārikāḥ) dwelling in the Nandana gardens, and also observed celestial bodies (or clouds) that touched the crescent moon and showered drops of mist.
सिद्धोत्तमात्तसौगन्ध्यान्स्पर्शयामास मारुतान् ।
चन्द्रबिम्बामृताम्भोधेर्महावीचिपरम्पराम् ॥ २७ ॥
siddhottamāttasaugandhyānsparśayāmāsa mārutān ,
candrabimbāmṛtāmbhodhermahāvīciparamparām 27
27. siddhottamāttasaugandhyān sparśayāmāsa marutān
candrabimbāmṛtāmbhodheḥ mahāvīciparamparām
27. (sā) siddhottamāttasaugandhyān marutān candrabimbāmṛtāmbhodheḥ mahāvīciparamparām sparśayāmāsa.
27. She caused the winds, which were laden with fragrances obtained from the best of perfected beings, to touch the continuous series of great waves from the ocean of nectar, which was like the moon's disk.
अपश्यन्निर्मलज्योत्स्नामम्बरान्तरतां गता ।
मेघान्तरेण गच्छन्ती मेघलग्नाश्च विद्युतः ॥ २८ ॥
apaśyannirmalajyotsnāmambarāntaratāṃ gatā ,
meghāntareṇa gacchantī meghalagnāśca vidyutaḥ 28
28. apaśyat nirmalajyotsnām ambaraantaratām gatā
meghaantareṇa gacchantī meghalagnāḥ ca vidyutaḥ
28. (sā) ambaraantaratām gatā nirmalajyotsnām (ca tāṃ) meghaantareṇa gacchantī (ca) meghalagnāḥ vidyutaḥ apaśyat.
28. She saw the pure moonlight that had entered the depths of the sky, going through the clouds, and the flashes of lightning clinging to the clouds.
अवियुक्ताः स्वभर्त्रा सा भूयो भूयो व्यलोकयत् ।
उवाच चात्मनैवाहो यावज्जीवं शरीरिणाम् ॥ २९ ॥
aviyuktāḥ svabhartrā sā bhūyo bhūyo vyalokayat ,
uvāca cātmanaivāho yāvajjīvaṃ śarīriṇām 29
29. aviyuktāḥ svabhartrā sā bhūyaḥ bhūyaḥ vyalokayt
uvāca ca ātmanā eva aho yāvajjīvam śarīriṇām
29. sā svabhartrā aviyuktāḥ (nārīḥ) bhūyaḥ bhūyaḥ vyalokayt ca ātmanā eva uvāca aho śarīriṇām yāvajjīvam (svabhāvaḥ na śamaṃ yāti).
29. She repeatedly observed those who were not separated from their own husbands. And she spoke to her inner self (ātman), saying, "Alas, for embodied beings, as long as life persists..."
न स्वभावः शमं याति ममाप्युत्कण्ठितं मनः ।
कदा मृगेन्द्रस्कन्धं तं प्रणयप्रवणं पुनः ॥ ३० ॥
na svabhāvaḥ śamaṃ yāti mamāpyutkaṇṭhitaṃ manaḥ ,
kadā mṛgendraskandhaṃ taṃ praṇayapravaṇaṃ punaḥ 30
30. na svabhāvaḥ śamam yāti mama api utkaṇṭhitam manaḥ
kadā mṛgendraskandham tam praṇayapravaṇam punaḥ
30. (śarīriṇām) svabhāvaḥ śamam na yāti.
mama manaḥ api utkaṇṭhitam (asti).
kadā punaḥ tam mṛgendraskandham praṇayapravaṇam (rāmam) (draṣṭā asmi)?
30. ...(their) intrinsic nature does not achieve tranquility. Even my mind is longing. When will I again see him, the lion-shouldered one, who is inclined to love?
पश्यामि कान्तमित्युक्तं ममाप्युत्कण्ठते मनः ।
मञ्जरीजालवलितास्तरुं वल्ल्यः स्वकं पतिम् ॥ ३१ ॥
paśyāmi kāntamityuktaṃ mamāpyutkaṇṭhate manaḥ ,
mañjarījālavalitāstaruṃ vallyaḥ svakaṃ patim 31
31. paśyāmi kāntam iti uktam mama api utkaṇṭhate manaḥ
mañjarī-jāla-valitāḥ tarum vallyaḥ svakam patim
31. iti uktam kāntam paśyāmi mama api manaḥ utkaṇṭhate
mañjarī-jāla-valitāḥ vallyaḥ svakam patim tarum
31. When it is said, 'I see my beloved,' my mind also yearns, just as creepers, adorned with clusters of blossoms, tightly embrace their own husband, the tree.
न मुञ्चन्ति क्षणमिति ममाप्युत्कण्ठते मनः ।
यथेयमग्रजा कान्तमेति सिद्धाभिसारिका ॥ ३२ ॥
na muñcanti kṣaṇamiti mamāpyutkaṇṭhate manaḥ ,
yatheyamagrajā kāntameti siddhābhisārikā 32
32. na muñcanti kṣaṇam iti mama api utkaṇṭhate manaḥ
yathā iyam agrajā siddhā abhisārikā kāntam eti
32. yathā iyam agrajā siddhā abhisārikā kāntam eti,
iti kṣaṇam na muñcanti mama api manaḥ utkaṇṭhate
32. As they (the creepers) do not release (the tree) for a moment, my mind also yearns, just as this elder sister, a successful "abhisārikā" (woman going to meet her lover), goes to meet her beloved.
तथा कदाहमेष्यामि ममापीति मनः स्थितम् ।
इमे मन्दाश्च मरुत एते च शशिनः कराः ॥ ३३ ॥
tathā kadāhameṣyāmi mamāpīti manaḥ sthitam ,
ime mandāśca maruta ete ca śaśinaḥ karāḥ 33
33. tathā kadā aham eṣyāmi mama api iti manaḥ sthitam
ime mandāḥ ca marutaḥ ete ca śaśinaḥ karāḥ
33. tathā kadā aham eṣyāmi iti mama api manaḥ sthitam
ime mandāḥ ca marutaḥ ete ca śaśinaḥ karāḥ
33. My mind is fixed on the thought, 'When will I also go (to my beloved) in such a way?' These gentle breezes and these rays of the moon...
वनराजय एताश्च ममाप्युत्कण्ठयन्त्यहो ।
हे चित्ताज्ञ मुधैवान्तः किं त्वं ताण्डवितं स्थितम् ॥ ३४ ॥
vanarājaya etāśca mamāpyutkaṇṭhayantyaho ,
he cittājña mudhaivāntaḥ kiṃ tvaṃ tāṇḍavitaṃ sthitam 34
34. vanarājayaḥ etāḥ ca mama api utkaṇṭhayanti aho he
citta ajña mudhā eva antaḥ kim tvam tāṇḍavitam sthitam
34. etāḥ ca vanarājayaḥ aho mama api utkaṇṭhayanti.
he ajña citta,
kim tvam mudhā eva antaḥ tāṇḍavitam sthitam?
34. And these rows of trees in the forest – oh, they also make my mind yearn! O ignorant mind, why do you remain inside, performing a frantic dance in vain?
सा व्योमनिर्मला साधो क्व ते याता विवेकिता ।
अथवा चित्त भर्तारं स्वं प्रत्युत्कण्ठसे सखे ॥ ३५ ॥
sā vyomanirmalā sādho kva te yātā vivekitā ,
athavā citta bhartāraṃ svaṃ pratyutkaṇṭhase sakhe 35
35. sā vyomanirmalā sādho kva te yātā vivekitā athavā
citta bhartāram svam pratyutkaṇṭhase sakhe
35. sādho sakhe citta kva te sā vyomanirmalā vivekitā
yātā athavā svam bhartāram pratyutkaṇṭhase
35. O virtuous one (sādhu), O friend, O mind (citta), where has that discernment (vivekitā) of yours, which was pure as the sky, gone? Or do you yearn for your own husband?
तिष्ठोत्कण्ठाभिवलितं किं समुत्कण्ठितेन मे ।
किं वृथोत्कण्ठसे वामे भर्ता यातो जरां भवेत् ॥ ३६ ॥
tiṣṭhotkaṇṭhābhivalitaṃ kiṃ samutkaṇṭhitena me ,
kiṃ vṛthotkaṇṭhase vāme bhartā yāto jarāṃ bhavet 36
36. tiṣṭha utkaṇṭhā abhi valitam kim samutkaṇṭhitena me
kim vṛthā utkaṇṭhase vāme bhartā yātaḥ jarām bhavet
36. vāme tiṣṭha kim utkaṇṭhā abhivalitam me samutkaṇṭhitena
kim vṛthā utkaṇṭhase bhartā jarām yātaḥ bhavet
36. Stop, O ill-fated one (vāme)! What use is it to me, overcome by longing, to be distressed? Why do you yearn in vain? Your husband may have gone to old age.
तपस्वी कृशगात्रश्च भवेन्निर्वासनस्तथा ।
मनो राज्याद्यभोगेभ्यो मन्येऽस्यामूलतां गतम् ॥ ३७ ॥
tapasvī kṛśagātraśca bhavennirvāsanastathā ,
mano rājyādyabhogebhyo manye'syāmūlatāṃ gatam 37
37. tapasvī kṛśagātraḥ ca bhavet nirvāsanaḥ tathā manaḥ
rājya ādi abhogebhyaḥ manye asya amūlatām gatam
37. tapasvī kṛśagātraḥ ca nirvāsanaḥ tathā bhavet manye
asya manaḥ rājya ādi abhogebhyaḥ amūlatām gatam
37. He might be an ascetic (tapasvī), thin-bodied, and also free from attachments (nirvāsana). I believe his mind (manaḥ) has become detached from enjoyments like kingship and the like, attaining rootlessness.
वासनालतिका प्रावुण्नदी नदगता यथा ।
एकान्तरत एकात्मा नीरसः शान्तवासनः ॥ ३८ ॥
vāsanālatikā prāvuṇnadī nadagatā yathā ,
ekāntarata ekātmā nīrasaḥ śāntavāsanaḥ 38
38. vāsanālatikā prāvṛṣ nadī nadagatā yathā
ekāntarataḥ ekātmā nīrasaḥ śāntavāsanaḥ
38. yathā prāvṛṣ nadī nadagatā (bhavati,
tathā tasya) vāsanālatikā (śāntā bhavati); (saḥ) ekāntarataḥ ekātmā nīrasaḥ śāntavāsanaḥ (ca asti)
38. Just as a rainy-season river, having merged into a great river (nada), so too the creeper of latent impressions (vāsanālatikā) [is tranquil]. He is devoted to solitude, one with the Self (ātman), indifferent, and with tranquil desires (vāsanā).
मन्ये भवति मे भर्ता शुष्कवृक्षसमस्थितिः ।
तथापि चित्त कोत्कण्ठा भवतोत्कण्ठयान्वितम् ॥ ३९ ॥
manye bhavati me bhartā śuṣkavṛkṣasamasthitiḥ ,
tathāpi citta kotkaṇṭhā bhavatotkaṇṭhayānvitam 39
39. manye bhavati me bhartā śuṣkavṛkṣasamasthitiḥ tathā
api citta kaḥ utkaṇṭhā bhavataḥ utkaṇṭhayā anvitam
39. manye me bhartā śuṣkavṛkṣasamasthitiḥ bhavati tathā
api citta kaḥ utkaṇṭhā bhavataḥ utkaṇṭhayā anvitam
39. I believe my husband is in a state like a dry tree (devoid of emotion). Nevertheless, O mind, what longing is this, by which you are filled with yearning?
मतिमुद्बोध्य योगेन श्लेषयिष्याम्यहं पतिम् ।
प्रमृष्टकलनं भर्तुः समीकृत्य मनो मुनेः ॥ ४० ॥
matimudbodhya yogena śleṣayiṣyāmyahaṃ patim ,
pramṛṣṭakalanaṃ bhartuḥ samīkṛtya mano muneḥ 40
40. matim udbodhya yogena śleṣayiṣyāmi aham patim
pramṛṣṭakalanam bhartuḥ samīkṛtya manaḥ muneḥ
40. aham yogena matim udbodhya patim śleṣayiṣyāmi
bhartuḥ pramṛṣṭakalanam manaḥ muneḥ samīkṛtya
40. I will unite with my husband, having awakened my intellect (mati) through spiritual discipline (yoga). I will accomplish this by tranquilizing the husband's mind (manaḥ), cleansing it of defilement and making it like that of a sage (muni).
राज्य एव नियोक्ष्यामि निवत्स्यावः सुखं चिरम् ।
अहो नु चिरकालेन मनोरथमिमं शुभम् ॥ ४१ ॥
rājya eva niyokṣyāmi nivatsyāvaḥ sukhaṃ ciram ,
aho nu cirakālena manorathamimaṃ śubham 41
41. rājye eva niyokṣyāmi nivatsyāvaḥ sukham ciram
aho nu cirakālena manoratham imam śubham
41. rājye eva niyokṣyāmi nivatsyāvaḥ sukham ciram
aho nu cirakālena manoratham imam śubham
41. I shall indeed install (my husband) in the kingdom, and we two shall reside there happily for a long time. Oh, truly, after such a long time, this auspicious cherished desire will be fulfilled!
अहमासादयिष्यामि यद्भर्ता समचिन्तितः ।
समग्रानन्दवृन्दानामेतदेवोपरि स्थितम् ॥ ४२ ॥
ahamāsādayiṣyāmi yadbhartā samacintitaḥ ,
samagrānandavṛndānāmetadevopari sthitam 42
42. aham āsādayiṣyāmi yat bhartā samacintitaḥ
samagrānandavṛndānām etat eva upari sthitam
42. aham yat bhartā samacintitaḥ (bhavati tat) āsādayiṣyāmi
etat eva samagrānandavṛndānām upari sthitam (asti)
42. I shall attain (my goal), because my husband has been well-contemplated (for his transformation). Indeed, this (realization) stands supreme among all multitudes of bliss (ānanda).
यत्समानमनोवृत्तिसङ्गमास्वादने सुखम् ।
इति चिन्तयती व्योम्ना चूडालोल्लङ्घ्य पर्वतान् ॥ ४३ ॥
yatsamānamanovṛttisaṅgamāsvādane sukham ,
iti cintayatī vyomnā cūḍālollaṅghya parvatān 43
43. yat samāna manovṛtti saṅgama āsvādane sukham
iti cintayatī vyomnā cūḍālā ullaṅghya parvatān
43. iti cintayatī cūḍālā yat samānamanovṛttisaṅgamāsvādane
sukham vyomnā parvatān ullaṅghya
43. Thus contemplating, 'What joy there is in experiencing the union with a mind of similar disposition,' Cūḍālā, traversing the sky and leaping over mountains...
देशानब्दान्दिगन्तांश्च प्राप मन्दरकन्दरम् ।
अदृश्यैव नभःस्थैव प्रविवेश वनान्तरम् ॥ ४४ ॥
deśānabdāndigantāṃśca prāpa mandarakandaram ,
adṛśyaiva nabhaḥsthaiva praviveśa vanāntaram 44
44. deśān abdān digantān ca prāpa mandarakandaram
adṛśyā eva nabhaḥsthā eva praviveśa vana antaram
44. sā deśān abdān ca digantān prāpa mandarakandaram
adṛśyā eva nabhaḥsthā eva vana antaram praviveśa
44. She traversed lands, (what seemed like) vast distances, and the ends of the directions, eventually reaching the caves of Mount Mandara. Unseen and remaining airborne, she entered deep into the forest.
वात्येव पादपलतास्पन्दवेद्यगमागमा ।
वनैकदेशे कस्मिंश्चित्कृतपर्णोटजे पतिम् ॥ ४५ ॥
vātyeva pādapalatāspandavedyagamāgamā ,
vanaikadeśe kasmiṃścitkṛtaparṇoṭaje patim 45
45. vātyā iva pādapalatāspandavedyagamāgamā
vana ekadeśe kasmin cit kṛtaparnoṭaje patim
45. sā vātyā iva pādapalatāspandavedyagamāgamā
kasmin cit vana ekadeśe kṛtaparnoṭaje patim
45. Like a whirlwind, her coming and going discernible only by the trembling of trees and creepers, in a certain part of the forest, within a hut made of leaves, [she saw] her husband...
दृष्ट्वा योगेन बुबुधे देहान्तरमिवास्थितम् ।
हारकेयूरकटककुण्डलादिविभूषितः ॥ ४६ ॥
dṛṣṭvā yogena bubudhe dehāntaramivāsthitam ,
hārakeyūrakaṭakakuṇḍalādivibhūṣitaḥ 46
46. dṛṣṭvā yogena bubudhe deha antaram iva āsthitam
hāra keyūra kaṭaka kuṇḍala ādi vibhūṣitaḥ
46. dṛṣṭvā [patim] yogena [sā] bubudhe [yam saḥ] deha
antaram iva āsthitam hārakeyūrakaṭakakuṇḍalādivibhūṣitaḥ
46. Having seen him, she understood through her practice of (yoga) that he was as if residing in another body; [she perceived him as] adorned with necklaces, armlets, bracelets, earrings, and the like.
अभवन्मेरुकान्तिर्यस्तमेवात्र ददर्श सा ।
कृशाङ्गं कृष्णवर्णं च जीर्णपर्णमिव स्थितम् ॥ ४७ ॥
abhavanmerukāntiryastamevātra dadarśa sā ,
kṛśāṅgaṃ kṛṣṇavarṇaṃ ca jīrṇaparṇamiva sthitam 47
47. abhavat merukāntiḥ yaḥ tam eva atra dadarśa sā
kṛśāṅgam kṛṣṇavarṇam ca jīrṇaparṇam iva sthitam
47. sā atra tam eva dadarśa yaḥ merukāntiḥ abhavat
kṛśāṅgam kṛṣṇavarṇam ca jīrṇaparṇam iva sthitam
47. She saw him there, him who had once possessed the radiance of Mount Meru, now with a thin, dark-colored body, appearing like a withered leaf.
कज्जलाम्बुभरस्नातं भृङ्गीशमिव निस्पृहम् ।
चीराम्बरधरं शान्तमेकाकिनमवस्थितम् ॥ ४८ ॥
kajjalāmbubharasnātaṃ bhṛṅgīśamiva nispṛham ,
cīrāmbaradharaṃ śāntamekākinamavasthitam 48
48. kajjlāmbubharasnātam bhṛṅgīśam iva nispṛham
cīrāmbaradharam śāntam ekākinam avasthitam
48. kajjlāmbubharasnātam bhṛṅgīśam iva nispṛham
cīrāmbaradharam śāntam ekākinam avasthitam
48. She saw him, as if bathed in a deluge of collyrium-dark water, resembling Bhṛṅgīśa, completely devoid of desire, dressed in bark garments, peaceful, and solitary.
स्थलीनिषण्णं पुष्पाणि ग्रथयन्तं जटाङ्कितम् ।
तमालोक्यानवद्याङ्गी चूडाला पीवरस्तनी ॥ ४९ ॥
sthalīniṣaṇṇaṃ puṣpāṇi grathayantaṃ jaṭāṅkitam ,
tamālokyānavadyāṅgī cūḍālā pīvarastanī 49
49. sthalīniṣaṇṇam puṣpāṇi grathayantam jaṭāṅkitam
tam ālokya anavadyāṅgī cūḍālā pīvarastanī
49. anavadyāṅgī cūḍālā pīvarastanī tam ālokya
sthalīniṣaṇṇam puṣpāṇi grathayantam jaṭāṅkitam
49. Having seen him - seated on an elevated spot, weaving flowers, and marked by matted locks - she, whose limbs were flawless, who had a crest, and plump breasts...
किंचिज्जातविषादैवमुवाचात्मनि चेतसा ।
अहो नु विषमं मौर्ख्यं तदनात्मज्ञतात्मकम् ॥ ५० ॥
kiṃcijjātaviṣādaivamuvācātmani cetasā ,
aho nu viṣamaṃ maurkhyaṃ tadanātmajñatātmakam 50
50. kiñcit jātaviṣādā evam uvāca ātmani cetasā
aho nu viṣamam maurkhyam tat anātmajñatātmakam
50. kiñcit jātaviṣādā evam ātmani cetasā uvāca
aho nu tat maurkhyam viṣamam anātmajñatātmakam
50. Having become somewhat distressed, she thus spoke within her own mind: "Oh, how terrible indeed is that folly, which inherently constitutes ignorance of the true self (ātman)!"
एवंविधाः समायान्ति दशा मौर्ख्यप्रसादतः ।
अयं स राजा लक्ष्मीवान्यतो मेऽतिप्रियः पतिः ॥ ५१ ॥
evaṃvidhāḥ samāyānti daśā maurkhyaprasādataḥ ,
ayaṃ sa rājā lakṣmīvānyato me'tipriyaḥ patiḥ 51
51. evaṃvidhāḥ samāyānti daśāḥ maurkhyaprasādataḥ
ayam saḥ rājā lakṣmīvān yataḥ me atipriyaḥ patiḥ
51. maurkhyaprasādataḥ evaṃvidhāḥ daśāḥ samāyānti
ayam saḥ rājā lakṣmīvān yataḥ me atipriyaḥ patiḥ
51. Such conditions arise due to foolishness. This is that glorious king because of whom my husband is exceedingly dear to me.
हृदि मोहघनक्षुऽण्णामिमामभ्यागतो दशाम् ।
तदवश्यमिहाद्यैव नाथं विदितवेद्यताम् ॥ ५२ ॥
hṛdi mohaghanakṣu'ṇṇāmimāmabhyāgato daśām ,
tadavaśyamihādyaiva nāthaṃ viditavedyatām 52
52. hṛdi mohaghanakṣuṇṇām imām abhyāgataḥ daśām
tat avaśyam iha adya eva nātham viditavedyatām
52. hṛdi mohaghanakṣuṇṇām imām daśām abhyāgataḥ
tat avaśyam iha adya eva nātham viditavedyatām
52. Having arrived at this condition, with my heart utterly crushed by dense delusion, therefore, certainly, right here and today, my lord [must be led] to the knowledge of what is to be known.
नयाम्यत्र न संदेहो भोगमोक्षश्रियं तथा ।
इदं रूपं परित्यज्य रूपेणान्येन केनचित् ॥ ५३ ॥
nayāmyatra na saṃdeho bhogamokṣaśriyaṃ tathā ,
idaṃ rūpaṃ parityajya rūpeṇānyena kenacit 53
53. nayāmi atra na saṃdehaḥ bhogamokṣaśriyam tathā
idam rūpam parityajya rūpeṇa anyena kenacit
53. nayāmi atra bhogamokṣaśriyam tathā na saṃdehaḥ
idam rūpam parityajya anyena kenacit rūpeṇa
53. I lead [him] here to the glory of enjoyment and liberation (mokṣa); there is no doubt regarding this. Having abandoned this form, by some other form...
सकाशमस्य गच्छामि बोधं दातुमनुत्तमम् ।
बालेयं मम कान्तेति मदुक्तं न करोत्यलम् ॥ ५४ ॥
sakāśamasya gacchāmi bodhaṃ dātumanuttamam ,
bāleyaṃ mama kānteti maduktaṃ na karotyalam 54
54. sakāśam asya gacchāmi bodham dātum anuttamam
bālā iyam mama kāntā iti maduktam na karoti alam
54. asya sakāśam anuttamam bodham dātum gacchāmi iyam bālā mama kāntā iti (saḥ manyate,
kintu) maduktam na alam karoti
54. I go to his presence to impart supreme knowledge. [He thinks,] 'This young woman is my beloved wife,' but he does not heed what I have said at all.
तस्मात्तापसरूपेण बोधयामि पतिं क्षणात् ।
भर्ता कषायपाकेन परिपक्वमतिः स्थितः ॥ ५५ ॥
tasmāttāpasarūpeṇa bodhayāmi patiṃ kṣaṇāt ,
bhartā kaṣāyapākena paripakvamatiḥ sthitaḥ 55
55. tasmāt tāpasarūpeṇa bodhayāmi patim kṣaṇāt
bhartā kaṣāyapākena paripakvamatiḥ sthitaḥ
55. tasmāt tāpasarūpeṇa kṣaṇāt patim bodhayāmi
bhartā kaṣāyapākena paripakvamatiḥ sthitaḥ
55. Therefore, in the form of an ascetic, I will instantly awaken my husband. His intellect is now mature, ripened through the process of detachment.
चेतस्यस्याद्य विमले स्वं तत्त्वं प्रतिबिम्बति ।
इति संचित्य चूडाला बभूव द्विजदारकः ॥ ५६ ॥
cetasyasyādya vimale svaṃ tattvaṃ pratibimbati ,
iti saṃcitya cūḍālā babhūva dvijadārakaḥ 56
56. cetasi asya adya vimale svam tattvam pratibimbati
iti saṃcitya cūḍālā babhūva dvijadārakaḥ
56. adya asya vimale cetasi svam tattvam pratibimbati
iti saṃcitya cūḍālā dvijadārakaḥ babhūva
56. Now, his own essential reality (tattva) is reflected in his pure mind. Having thus considered, Chūḍālā became a Brahmin boy.
ईषद्ध्यानाद्गतान्यत्वं क्षणादम्बुतरङ्गवत् ।
पपात विपिने तस्मिन्द्विजपुत्रकरूपिणी ॥ ५७ ॥
īṣaddhyānādgatānyatvaṃ kṣaṇādambutaraṅgavat ,
papāta vipine tasmindvijaputrakarūpiṇī 57
57. īṣat dhyānāt gata anyatvam kṣaṇāt ambutaraṅgavat
papāta vipine tasmin dvijaputrakarūpiṇī
57. īṣat dhyānāt kṣaṇāt gata anyatvam ambutaraṅgavat
tasmin vipine dvijaputrakarūpiṇī papāta
57. With but a brief meditation (dhyāna), she instantly transformed, and like a water wave, she descended into that very forest in the form of a Brahmin boy.
भर्तुरध्याजगामाग्रं मन्दस्मितलसन्मुखी ।
ददर्श द्विजपुत्रं तं पुरो यातं शिखिध्वजः ॥ ५८ ॥
bharturadhyājagāmāgraṃ mandasmitalasanmukhī ,
dadarśa dvijaputraṃ taṃ puro yātaṃ śikhidhvajaḥ 58
58. bhartuḥ adhyājagāma agram mandasmitalasanmukhī
dadarśa dvijaputram tam puras yātam śikhidhvajaḥ
58. mandasmitalasanmukhī bhartuḥ agram adhyājagāma
śikhidhvajaḥ tam dvijaputram puras yātam dadarśa
58. With a face radiant with a gentle smile, she approached her husband (bhartṛ) and stood before him. Śikhidhvaja then saw that Brahmin boy (dvijaputra) who had appeared in front.
वनान्तरादुपायातं तपो मूर्तिमिवास्थितम् ।
द्रवत्कनकगौराङ्गं मुक्ताहारविभूषितम् ॥ ५९ ॥
vanāntarādupāyātaṃ tapo mūrtimivāsthitam ,
dravatkanakagaurāṅgaṃ muktāhāravibhūṣitam 59
59. vanāntarāt upāyātam tapaḥ mūrtim iva āsthitam
dravatkanakagaurāṅgam muktāhāravibhūṣitam
59. vanāntarāt upāyātam dravatkanakagaurāṅgam
muktāhāravibhūṣitam tapaḥ mūrtim iva āsthitam
59. He had arrived from within the forest, appearing as an embodiment of spiritual austerity (tapas). His body was golden-hued like molten gold, and he was adorned with pearl necklaces.
शुक्लयज्ञोपवीताङ्गं शुक्लाम्बरयुगावृतम् ।
कमण्डलुधरं कान्तं पुरो यातं शिखिध्वजः ॥ ६० ॥
śuklayajñopavītāṅgaṃ śuklāmbarayugāvṛtam ,
kamaṇḍaludharaṃ kāntaṃ puro yātaṃ śikhidhvajaḥ 60
60. śuklayajñopavītāṅgam śuklāmbarayugāvṛtam
kamaṇḍludharam kāntam puraḥ yātam śikhidhvajaḥ
60. śuklayajñopavītāṅgam śuklāmbarayugāvṛtam kamaṇḍludharam
kāntam puraḥ yātam [tam dadarśa] śikhidhvajaḥ
60. He was adorned with a white sacred thread (yajñopavīta), covered in a pair of white garments, holding a water pot (kamaṇḍalu), charming, and moving forward. (This is whom Śikhidhvaja saw.)
व्याप्तप्रकोष्ठद्विगुणेनाक्षसूत्रेण चारुणा ।
भूमावलग्नगात्रेण किष्कुमात्रेण च स्थितम् ॥ ६१ ॥
vyāptaprakoṣṭhadviguṇenākṣasūtreṇa cāruṇā ,
bhūmāvalagnagātreṇa kiṣkumātreṇa ca sthitam 61
61. vyāptaprakoṣṭhadviguṇena akṣasūtreṇa cāruṇā
bhūmau alagnagātreṇa kiṣkumātreṇa ca sthitam
61. cāruṇā vyāptaprakoṣṭhadviguṇena akṣasūtreṇa
ca bhūmau alagnagātreṇa kiṣkumātreṇa sthitam
61. He was situated (levitating) by means of a beautiful rosary (akṣasūtra) doubled around his forearm, with his body not touching the ground (bhūmi) but suspended a cubit's length (kiṣkumātra) above it.
कुन्तलव्याप्तमूर्धानं सालिमालमिवाम्बुजम् ।
भासयन्तं प्रदेशं तं शारीरैर्दीप्तिमण्डलैः ॥ ६२ ॥
kuntalavyāptamūrdhānaṃ sālimālamivāmbujam ,
bhāsayantaṃ pradeśaṃ taṃ śārīrairdīptimaṇḍalaiḥ 62
62. kuntalavyāptamūrdhānam sālimālam iva ambujam
bhāsayantam pradeśam tam śārīraiḥ dīptimaṇḍalaiḥ
62. kuntalavyāptamūrdhānam sālimālam ambujam iva [saḥ] tam
pradeśam śārīraiḥ dīptimaṇḍalaiḥ bhāsayantam [āsīt]
62. His head was covered with curls, like a lotus with a swarm of bees, and he was illuminating that region with the radiant halos (dīptimaṇḍala) emanating from his body.
कुण्डलाभूषितमुखं नवमर्कमिवोदितम् ।
शिखासंप्रोतमन्दारं श्रृङ्गस्थेन्दुमिवाचलम् ॥ ६३ ॥
kuṇḍalābhūṣitamukhaṃ navamarkamivoditam ,
śikhāsaṃprotamandāraṃ śrṛṅgasthendumivācalam 63
63. kuṇḍalābhūṣitamukham navam arkam iva uditam
śikhāsaṃprotamandāram śṛṅgastha indum iva acalam
63. kuṇḍalābhūṣitamukham navam arkam iva uditam
śikhāsaṃprotamandāram śṛṅgastha indum iva acalam
63. His face was adorned with earrings, resembling the newly risen sun. With a Mandāra flower garland threaded into his topknot, he was like the moon resting on a mountain peak, and steadfast like a mountain.
कान्तोपशान्तवपुषमूर्जितं विजितेन्द्रियम् ।
हिमाभभस्मतिलकं भूषितालोकसुन्दरम् ॥ ६४ ॥
kāntopaśāntavapuṣamūrjitaṃ vijitendriyam ,
himābhabhasmatilakaṃ bhūṣitālokasundaram 64
64. kāntopaśāntavapuṣam ūrjitam vijitendriyam
himābhabhasmatilakam bhūṣitālokasundaram
64. kāntopaśāntavapuṣam ūrjitam vijitendriyam
himābhabhasmatilakam bhūṣitālokasundaram
64. He had a beautiful and tranquil body, energetic, and with conquered senses. He wore a tilaka of snow-white ashes, and was beautiful due to his adorned radiance.
मेरुहेमतटीलीनपूर्णेन्दुमिव चञ्चलम् ।
तमालोक्य द्विजसुतं समुत्तस्थौ शिखिध्वजः ॥ ६५ ॥
meruhemataṭīlīnapūrṇendumiva cañcalam ,
tamālokya dvijasutaṃ samuttasthau śikhidhvajaḥ 65
65. meruhemataṭilīnapūrṇendum iva cañcalam tam
ālokya dvijasutam samuttasthau śikhidhvajaḥ
65. meruhemataṭilīnapūrṇendum iva cañcalam tam
dvijasutam ālokya śikhidhvajaḥ samuttasthau
65. (He appeared) like the radiant full moon resting on the golden slopes of Mount Meru. Having seen that Brahmin's son, Shikidhwaja rose up.
देवपुत्रागमधिया संपरित्यक्तपादुकः ।
देवपुत्र नमस्कार इदमासनमास्यताम् ॥ ६६ ॥
devaputrāgamadhiyā saṃparityaktapādukaḥ ,
devaputra namaskāra idamāsanamāsyatām 66
66. devaputrāgamadhiyā saṃparityaktapādukaḥ
devaputra namaskāra idam āsanam āsyatām
66. devaputrāgamadhiyā saṃparityaktapādukaḥ
devaputra namaskāra idam āsanam āsyatām
66. With the thought of a divine son's arrival, he completely abandoned his sandals. (He said,) "O divine son, salutations! Please be seated on this seat."
इत्यस्य दर्शयामास पाणिना पत्रविष्टरम् ।
ददौ च द्विजपुत्रस्य पुष्पमुष्टिं करोत्करे ॥ ६७ ॥
ityasya darśayāmāsa pāṇinā patraviṣṭaram ,
dadau ca dvijaputrasya puṣpamuṣṭiṃ karotkare 67
67. iti asya darśayāmāsa pāṇinā patraviṣṭaram
dadau ca dvijaputrasya puṣpamuṣṭim karotkare
67. iti asya pāṇinā patraviṣṭaram darśayāmāsa ca
dvijaputrasya karotkare puṣpamuṣṭim dadau
67. Thus, with his hand, he showed him a seat made of leaves. And he placed a handful of flowers into the cupped hands of the Brahmin's son.
चन्द्रः कुमुदखण्डस्य प्रालेयमिव पल्लवे ।
हे राजर्षे नमस्तुभ्यमिति द्विजसुतोऽवदत् ॥ ६८ ॥
candraḥ kumudakhaṇḍasya prāleyamiva pallave ,
he rājarṣe namastubhyamiti dvijasuto'vadat 68
68. candraḥ kumudakhaṇḍasya prāleyam iva pallave
he rājarṣe namaḥ tubhyam iti dvijasutaḥ avadat
68. dvijasutaḥ avadat iti he rājarṣe tubhyam namaḥ
candraḥ kumudakhaṇḍasya pallave prāleyam iva
68. As the moon gives dew to a cluster of water lilies, or as dew rests on a tender leaf, thus the son of the Brahmin spoke: 'O royal sage, salutations to you!'
गृहीत्वा कुसुमान्यस्माद्विवेश पत्रविष्टरे ।
शिखिध्वज उवाच ।
देवपुत्र महाभाग कुत आगमनं कृतम् ।
दिवसः सफलो मन्ये यत्त्वामद्यास्मि दृष्टवान् ॥ ६९ ॥
gṛhītvā kusumānyasmādviveśa patraviṣṭare ,
śikhidhvaja uvāca ,
devaputra mahābhāga kuta āgamanaṃ kṛtam ,
divasaḥ saphalo manye yattvāmadyāsmi dṛṣṭavān 69
69. gṛhītvā kusumāni asmāt viveśa patraviṣṭare
śikhidhvajaḥ uvāca devaputra
mahābhāga kutaḥ āgamanam kṛtam divasaḥ
saphalaḥ manye yat tvām adya asmi dṛṣṭavān
69. asmāt kusumāni gṛhītvā patraviṣṭare viveśa
śikhidhvajaḥ uvāca he devaputra
mahābhāga kutaḥ āgamanam kṛtam manye divasaḥ
saphalaḥ yat adya tvām dṛṣṭavān asmi
69. Having received the flowers from him, he sat down on the leaf-seat. Shikhidhvaja spoke: 'O divine son, O greatly fortunate one, from where have you come? I consider this day fruitful because I have seen you today.'
इदमर्घ्यमिदं पाद्यं पुष्पाणीमानि मानद ।
इमा प्रग्रथिता माला गृह्यन्तां भद्रमस्तु ते ॥ ७० ॥
idamarghyamidaṃ pādyaṃ puṣpāṇīmāni mānada ,
imā pragrathitā mālā gṛhyantāṃ bhadramastu te 70
70. idam arghyam idam pādyam puṣpāṇi imāni mānada
imāḥ pragrathitāḥ mālāḥ gṛhyantām bhadram astu te
70. he mānada idam arghyam idam pādyam imāni puṣpāṇi
imāḥ pragrathitāḥ mālāḥ gṛhyantām te bhadram astu
70. O bestower of honor, here is this water for respectful offering, this water for the feet, and these flowers. Let these strung garlands be accepted. May auspiciousness be upon you!
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा पाद्यमर्घ्यं च मालां पुष्पाणि चानघ ।
शिखिध्वजस्तदिष्टायै ददौ देव्यै यथाखिलम् ॥ ७१ ॥
śrīvasiṣṭha uvāca ,
ityuktvā pādyamarghyaṃ ca mālāṃ puṣpāṇi cānagha ,
śikhidhvajastadiṣṭāyai dadau devyai yathākhilam 71
71. śrīvasiṣṭhaḥ uvāca iti uktvā
pādyam arghyam ca mālām puṣpāṇi
ca anagha śikhidhvajaḥ tat
iṣṭāyai dadau devyai yathā akhilam
71. śrīvasiṣṭhaḥ uvāca anagha
śikhidhvajaḥ iti uktvā tat iṣṭāyai
devyai pādyam ca arghyam ca mālām
ca puṣpāṇi yathā akhilam dadau
71. Śrī Vasiṣṭha said: O sinless one, having thus spoken, Śikhidhvaja completely offered foot-water, offering-water, a garland, and flowers to his beloved goddess.
चूडालोवाच ।
सुबहूनि परिभ्रान्तो भूतलायतनान्यहम् ।
त्वत्तः पूजा यथा प्राप्ता मयेयं न तथान्यतः ॥ ७२ ॥
cūḍālovāca ,
subahūni paribhrānto bhūtalāyatanānyaham ,
tvattaḥ pūjā yathā prāptā mayeyaṃ na tathānyataḥ 72
72. cūḍālā uvāca subahūni paribhrāntaḥ bhūtalāyatanāni aham
tvattaḥ pūjā yathā prāptā mayā iyam na tathā anyataḥ
72. cūḍālā uvāca aham subahūni bhūtalāyatanāni paribhrāntaḥ
tvattaḥ mayā iyam pūjā yathā prāptā tathā anyataḥ na
72. Chūḍālā said: "I have extensively wandered through many earthly abodes, but this worship received from you is unlike any I have received from another."
पेशलेनानुरूपेण प्रश्रयेणामुनानघ ।
मन्येऽहं नूनमत्यन्तचिरंजीवी भविष्यसि ॥ ७३ ॥
peśalenānurūpeṇa praśrayeṇāmunānagha ,
manye'haṃ nūnamatyantaciraṃjīvī bhaviṣyasi 73
73. peśalena anurūpeṇa praśrayeṇa amunā anagha
manye aham nūnam atyantacirañjīvī bhaviṣyasi
73. anagha amunā peśalena anurūpeṇa praśrayeṇa
aham manye nūnam atyantacirañjīvī bhaviṣyasi
73. O sinless one, by this gentle and appropriate humility, I certainly think you will be very long-lived.
शान्तेन मनसोदारमारादुन्मुक्तकल्पनम् ।
निर्वाणार्थं तपः साधो कच्चित्संभृतवानसि ॥ ७४ ॥
śāntena manasodāramārādunmuktakalpanam ,
nirvāṇārthaṃ tapaḥ sādho kaccitsaṃbhṛtavānasi 74
74. śāntena manasā udāram ārāt unmuktakalpanam
nirvāṇārtham tapaḥ sādho kaccit saṃbhṛtavān asi
74. sādho kaccit śāntena manasā udāram ārāt
unmuktakalpanam nirvāṇārtham tapaḥ saṃbhṛtavān asi
74. O good one, have you, with a peaceful mind, undertaken a noble form of spiritual practice (tapas) for the sake of final liberation (nirvāṇa), one that is completely free from conceptualization?
असिधारासमं सौम्य शान्तव्रतमिदं तव ।
स्फीतं यद्राज्यमुत्सृज्य महावननिषेवणम् ॥ ७५ ॥
asidhārāsamaṃ saumya śāntavratamidaṃ tava ,
sphītaṃ yadrājyamutsṛjya mahāvananiṣevaṇam 75
75. asidhārāsamam saumya śāntavratam idam tava
sphītam yat rājyam utsṛjya mahāvananiṣevaṇam
75. saumya tava idam śāntavratam yat sphītam
rājyam utsṛjya mahāvananiṣevaṇam asidhārāsamam
75. O gentle one, this vow of yours, which involves abandoning your extensive kingdom to reside in a great forest, is as difficult as walking on a sword's edge.
शिखिध्वज उवाच ।
जानासि भगवन्सर्वं देवस्त्वं कोऽत्र विस्मयः ।
श्रियैव लोकोत्तरया ज्ञायसे चिह्नरूपया ॥ ७६ ॥
śikhidhvaja uvāca ,
jānāsi bhagavansarvaṃ devastvaṃ ko'tra vismayaḥ ,
śriyaiva lokottarayā jñāyase cihnarūpayā 76
76. śikhidhvajaḥ uvāca jānāsi bhagavan sarvam devaḥ tvam kaḥ
atra vismayaḥ śriyā eva lokottarayā jñāyase cihnārūpayā
76. śikhidhvajaḥ uvāca bhagavan tvam sarvam jānāsi tvam devaḥ
atra kaḥ vismayaḥ lokottarayā cihnārūpayā śriyā eva jñāyase
76. Śikhidhvaja said: 'O revered one (bhagavan), you know everything; you are divine. What wonder is there in that? You are recognized by your extraordinary, distinguishing splendor.'
एतान्यङ्गानि ते चन्द्राद्धटितानीति मे मतिः ।
अथवा किं समालोकादमृतेनेव सिञ्चसि ॥ ७७ ॥
etānyaṅgāni te candrāddhaṭitānīti me matiḥ ,
athavā kiṃ samālokādamṛteneva siñcasi 77
77. etāni aṅgāni te candrāt ghaṭitāni iti me
matiḥ athavā kim samālokāt amṛtena iva siñcasi
77. me matiḥ iti te etāni aṅgāni candrāt ghaṭitāni
athavā kim samālokāt amṛtena iva siñcasi
77. My opinion is that your limbs are fashioned from the moon. Or, alternatively, by your very gaze, do you sprinkle (us) as if with nectar?
अस्ति मे दयिता कान्ता पाति मद्राज्यमद्य तत् ।
तवेव तस्या दृष्टानि तान्यङ्गानीह सुन्दर ॥ ७८ ॥
asti me dayitā kāntā pāti madrājyamadya tat ,
taveva tasyā dṛṣṭāni tānyaṅgānīha sundara 78
78. asti me dayitā kāntā pāti mama rājyam adya tat
tava iva tasyāḥ dṛṣṭāni tāni aṅgāni iha sundara
78. me dayitā kāntā asti adya tat mama rājyam pāti
sundara iha tasyāḥ tāni aṅgāni tava iva dṛṣṭāni
78. I have a beloved, lovely wife who is now protecting my kingdom. O beautiful one, her limbs seen here are just like yours.
उपशान्तं च कान्तं च वपुरापादमस्तकम् ।
श्रृङ्गं शुभ्राम्बुदेनेव पुष्पेणाच्छादयामुना ॥ ७९ ॥
upaśāntaṃ ca kāntaṃ ca vapurāpādamastakam ,
śrṛṅgaṃ śubhrāmbudeneva puṣpeṇācchādayāmunā 79
79. upaśāntam ca kāntam ca vapuḥ āpādamastakam
śṛṅgam śubhrāmudena iva puṣpeṇa ācchādaya munā
79. munā upaśāntam ca kāntam ca āpādamastakam
vapuḥ śubhrāmudena iva śṛṅgam puṣpeṇa ācchādaya
79. O mind, cover this serene and lovely body (Krishna's) from foot to head with a flower, just as a white cloud covers a mountain peak.
निष्कलङ्केन्दुसंकाशमङ्गमादित्यतेजसा ।
मन्ये ते ग्लानिमायाति सुमनःपत्रपेलवम् ॥ ८० ॥
niṣkalaṅkendusaṃkāśamaṅgamādityatejasā ,
manye te glānimāyāti sumanaḥpatrapelavam 80
80. niṣkalaṅkendu-saṃkāśam aṅgam ādityatejasā
manye te glānim āyāti sumanaḥpatrapelavam
80. ādityatejasā niṣkalaṅkendu-saṃkāśam
sumanaḥpatrapelavam te aṅgam glānim āyāti manye
80. I believe your body, which resembles the blemishless moon and is as delicate as a flower petal, is becoming weary due to the brilliance of the sun.
देवार्चनायोपचितमिदमित्थं सितं मया ।
अङ्ग त्वदङ्गसङ्गेन तत्प्रयातु कृतार्थताम् ॥ ८१ ॥
devārcanāyopacitamidamitthaṃ sitaṃ mayā ,
aṅga tvadaṅgasaṅgena tatprayātu kṛtārthatām 81
81. devarcanāya upacitam idam ittham sitam mayā
aṅga tvadaṅgasaṅgena tat prayātu kṛtārthatām
81. aṅga mayā devārcanāya ittham upacitam idam
sitam tvadaṅgasaṅgena tat kṛtārthatām prayātu
81. O dear one, let this (flower), which I have thus collected and prepared for the worship of the deity, achieve its fulfillment by touching your body.
जीवितं याति साफल्यं स्वमभ्यागतपूजया ।
देवादप्यधिकं पूज्यः सतामभ्यागतो जनः ॥ ८२ ॥
jīvitaṃ yāti sāphalyaṃ svamabhyāgatapūjayā ,
devādapyadhikaṃ pūjyaḥ satāmabhyāgato janaḥ 82
82. jīvitam yāti sāphalyam svam abhyāgatapūjayā
devāt api adhikam pūjyaḥ satām abhyāgataḥ janaḥ
82. abhyāgatapūjayā svam jīvitam sāphalyam yāti
satām abhyāgataḥ janaḥ devāt api adhikam pūjyaḥ
82. One's own life achieves fulfillment through the worship of a guest. For good people (satām), a guest is to be honored even more than a deity.
तत्कस्त्वं कस्य पुत्रस्त्वं किमायातोऽस्यनुग्रहात् ।
एतन्मे संशयं छिन्धि विमलेन्दुसमानन ॥ ८३ ॥
tatkastvaṃ kasya putrastvaṃ kimāyāto'syanugrahāt ,
etanme saṃśayaṃ chindhi vimalendusamānana 83
83. tat kaḥ tvam kasya putraḥ tvam kim āyātaḥ asi
anugrahāt etat me saṃśayam chindhi vimalendusamānana
83. vimalendusamānana tat tvam kaḥ tvam kasya putraḥ
kim anugrahāt āyātaḥ asi me etat saṃśayam chindhi
83. Therefore, who are you? Whose son are you? For what purpose have you arrived, or by whose grace? O one whose face resembles the pure moon, please dispel this doubt of mine.
ब्राह्मण उवाच ।
राजन्मे शृणु वक्ष्यामि यथापृष्टमखण्डितम् ।
को नाम परिपृच्छन्तं विनीतं वञ्चयेत्पुमान् ॥ ८४ ॥
brāhmaṇa uvāca ,
rājanme śṛṇu vakṣyāmi yathāpṛṣṭamakhaṇḍitam ,
ko nāma paripṛcchantaṃ vinītaṃ vañcayetpumān 84
84. brāhmaṇaḥ uvāca rājan me śṛṇu vakṣyāmi yathāpṛṣṭam
akhaṇḍitam kaḥ nāma paripṛcchantam vinītam vañcayet pumān
84. brāhmaṇaḥ uvāca rājan me śṛṇu yathāpṛṣṭam akhaṇḍitam
vakṣyāmi kaḥ nāma pumān vinītam paripṛcchantam vañcayet
84. The Brahmin said: 'O King, listen to me! I will explain fully, exactly as you have asked. Indeed, what man would deceive a humble person who is inquiring respectfully?'
अस्त्यस्मिञ्जगतीकोशे शुद्धात्मा नारदो मुनिः ।
पुण्यलक्ष्म्या मुखे कान्ते कर्पूरतिलकोपमः ॥ ८५ ॥
astyasmiñjagatīkośe śuddhātmā nārado muniḥ ,
puṇyalakṣmyā mukhe kānte karpūratilakopamaḥ 85
85. asti asmin jagatīkośe śuddhātmā nāradaḥ muniḥ
puṇyalakṣmyā mukhe kānte karpūratilakopamaḥ
85. asmin jagatīkośe śuddhātmā muniḥ nāradaḥ asti
puṇyalakṣmyā kānte mukhe karpūratilakopamaḥ
85. In this cosmic treasure-chest (universe), there exists the pure-souled (śuddha-ātman) sage Nārada. He is like a beautiful camphor mark (tilaka) on the lovely face of sacred fortune.
स कदाचिन्मुनिर्देवो गुहायां ध्यानमास्थितः ।
तत्र हेमतटे गङ्गा वहत्युरुतरङ्गिणी ॥ ८६ ॥
sa kadācinmunirdevo guhāyāṃ dhyānamāsthitaḥ ,
tatra hemataṭe gaṅgā vahatyurutaraṅgiṇī 86
86. saḥ kadācit muniḥ devaḥ guhāyām dhyānam āsthitaḥ
tatra hemaṭaṭe gaṅgā vahati urutaraṅgiṇī
86. saḥ muniḥ devaḥ kadācit guhāyām dhyānam āsthitaḥ
tatra hemaṭaṭe urutaraṅgiṇī gaṅgā vahati
86. That divine sage (muni) was once engaged in deep meditation (dhyāna) in a cave. There, on a golden riverbank, the Gaṅgā flows, a river with mighty waves.
मेरुलक्ष्म्यां स्फुरद्रूपा भान्ति हारलता यथा ।
एकदा नारदमुनिर्ध्यानान्ते स सरित्तटे ॥ ८७ ॥
merulakṣmyāṃ sphuradrūpā bhānti hāralatā yathā ,
ekadā nāradamunirdhyānānte sa sarittaṭe 87
87. merulakṣmyām sphuradrūpā bhānti hāralatā yathā
| ekadā nāradamuniḥ dhyanānte sa sarittaṭe ||
87. yathā hāralatāḥ merulakṣmyām sphuradrūpāḥ bhānti.
ekadā nāradamuniḥ dhyanānte sa sarittaṭe (āṣīt).
87. Just as garlands of pearls, with their shimmering forms, gleam on the splendor of Meru, once the sage Nārada, at the conclusion of his meditation (dhyāna), was on a riverbank.
ध्वनद्वलयमश्रौषील्लीलाकलकलारवम् ।
किमेतदित्यसौ किंचिज्जातप्रायकुतूहलः ॥ ८८ ॥
dhvanadvalayamaśrauṣīllīlākalakalāravam ,
kimetadityasau kiṃcijjātaprāyakutūhalaḥ 88
88. dhvanadvalayam aśrauṣīt līlākalakalaravam |
kim etat iti asau kiñcit jātaprayakutūhalaḥ ||
88. (saḥ) dhvanadvalayam līlākalakalaravam aśrauṣīt.
asau "kim etat?" iti (cintayan) kiñcit jātaprayakutūhalaḥ (abhūt).
88. He heard the playful clamor of clanking bracelets. "What is this?" he thought, becoming somewhat curious.
हेलयालोकयन्नद्यामपश्यल्ललनागणम् ।
रम्भातिलोत्तमाप्रायं निर्यातं जललीलया ॥ ८९ ॥
helayālokayannadyāmapaśyallalanāgaṇam ,
rambhātilottamāprāyaṃ niryātaṃ jalalīlayā 89
89. helayā ālokayan nadyām apaśyat lalanāgaṇam |
rambhātilottamāprāyam niryātam jalalīlayā ||
89. (saḥ) helayā nadyām ālokayan,
rambhātilottamāprāyam jalalīlayā niryātam lalanāgaṇam apaśyat.
89. Glancing casually into the river, he saw a group of women, resembling Rambhā and Tilottamā, who were engaged in water sports.
क्रीडन्तं त्यक्तवसनं देशे पुरुषवर्जिते ।
काञ्चनाम्भोजमुकुलसंकाशैः स्तनमण्डलैः ॥ ९० ॥
krīḍantaṃ tyaktavasanaṃ deśe puruṣavarjite ,
kāñcanāmbhojamukulasaṃkāśaiḥ stanamaṇḍalaiḥ 90
90. krīḍantam tyaktavasanam deśe puruṣavarjite |
kāñcanāmbhojamukulasankāśaiḥ stanamandalaiḥ ||
90. (taṃ lalanāgaṇam) puruṣavarjite deśe tyaktavasanam,
kāñcanāmbhojamukulasankāśaiḥ stanamandalaiḥ krīḍantam (apaśyat).
90. He saw them playing, without garments, in a place devoid of men (puruṣa), with their clusters of breasts resembling golden lotus buds.
परिवेल्लितमन्योन्यं फलकान्तं द्रुमं यथा ।
द्रुतहेमरसापूरनिर्भराभोगभासुरैः ॥ ९१ ॥
parivellitamanyonyaṃ phalakāntaṃ drumaṃ yathā ,
drutahemarasāpūranirbharābhogabhāsuraiḥ 91
91. parivellitam anyonyam phalakāntam drumam
yathā drutahemarasāpūranirbharābhogabhāsuraiḥ
91. yathā phalakāntam drumam anyonyam parivellitam
drutahemarasāpūranirbharābhogabhāsuraiḥ
91. The city appeared mutually entwined, like a tree laden with beautiful fruits, by means of [its features] shining with the full splendor of abundant molten gold.
कुर्वन्तमुरुभिः काममन्दिरस्तम्भसंचयम् ।
निर्मलीकृतचन्द्रेण व्याप्तां व्योमविलासिनीम् ॥ ९२ ॥
kurvantamurubhiḥ kāmamandirastambhasaṃcayam ,
nirmalīkṛtacandreṇa vyāptāṃ vyomavilāsinīm 92
92. kurvantam urubhiḥ kāmamandirastambhasaṁcayam
nirmalīkṛtacandreṇa vyāptām vyomavilāsinīm
92. urubhiḥ kāmamandirastambhasaṁcayam kurvantam
nirmalīkṛtacandreṇa vyomavilāsinīm vyāptām
92. The city is described as creating, with its mighty (pillars), a collection of pillars like a temple for Kāma (the god of love); and it pervades the graceful sky with its purified moon-like splendor.
लावण्यरसपूरेण तर्जयन्तमिवापगाम् ।
प्राकारैरमरोद्यानरथचक्रैर्मनोभुवः ॥ ९३ ॥
lāvaṇyarasapūreṇa tarjayantamivāpagām ,
prākārairamarodyānarathacakrairmanobhuvaḥ 93
93. lāvaṇyarasapūreṇa tarjayantam iva āpagām
prākāraiḥ amarodyānarathacakraiḥ manobhuvaḥ
93. lāvaṇyarasapūreṇa tarjayantam iva āpagām
manobhuvaḥ amarodyānarathacakraiḥ prākāraiḥ
93. The city is described as challenging, as it were, a river with its overwhelming flood of beauty, and doing so by means of its ramparts that resemble the chariot wheels of Kāma's (manobhuvaḥ) divine gardens.
उत्पथार्पितगङ्गाम्बु नितम्बतटसेतुभिः ।
सर्वत्र दृष्टसर्वाङ्गं विश्वरूपमिव स्थितम् ॥ ९४ ॥
utpathārpitagaṅgāmbu nitambataṭasetubhiḥ ,
sarvatra dṛṣṭasarvāṅgaṃ viśvarūpamiva sthitam 94
94. utpathārpitagaṅgāmbu nitambaṭatasetubhiḥ
sarvatra dṛṣṭasarvāṅgam viśvarūpam iva sthitam
94. utpathārpitagaṅgāmbu nitambaṭatasetubhiḥ
sarvatra dṛṣṭasarvāṅgam viśvarūpam iva sthitam
94. The city is described as appearing everywhere, with all its parts visible (dṛṣṭasarvāṅgam), like the universal form (viśvarūpa), situated with dams (embankments) on its riverbanks (nitambaṭatasetubhiḥ) which redirect the Gaṅgā's (gaṅgāmbu) waters from their usual course (utpathārpitagaṅgāmbu).
प्रतिबिम्बितसर्वाङ्गमन्योन्यादर्शतां गतम् ।
कालकल्पतरोर्वर्षविटपात्पक्षपल्लवात् ॥ ९५ ॥
pratibimbitasarvāṅgamanyonyādarśatāṃ gatam ,
kālakalpatarorvarṣaviṭapātpakṣapallavāt 95
95. pratibimbitasarvāṅgam anyonyādarśatām gatam
kālakalpataroḥ varṣaviṭapāt pakṣapallavāt
95. kālakalpataroḥ varṣaviṭapāt pakṣapallavāt
pratibimbitasarvāṅgam anyonyādarśatām gatam
95. That, with all its parts reflected, having attained a state of mutual mirroring, [arises] from the year-branch and the fortnight-sprout of the wish-fulfilling tree of time (kalpataru).
विविधर्तुलताजालाद्दिनश्रीकलिकाकुलात् ।
आलोकपुष्परजसो जाताद्गगनकानने ॥ ९६ ॥
vividhartulatājālāddinaśrīkalikākulāt ,
ālokapuṣparajaso jātādgaganakānane 96
96. vividhartulatājālāt dinaśrīkalikākulāt
ālokapuṣparajasaḥ jātāt gaganakānane
96. vividhartulatājālāt dinaśrīkalikākulāt
ālokapuṣparajasaḥ gaganakānane jātāt
96. [and also arising] from the network of vines of diverse seasons, from the multitude of buds displaying the day's splendor, and from the pollen of light-flowers that was born in the garden of the sky.
स्फुरज्जलखगप्रोतात्सप्ताब्ध्येकालवाडकात् ।
स्तनस्तबकवृन्देषु स्पर्धयातिरसान्वितम् ॥ ९७ ॥
sphurajjalakhagaprotātsaptābdhyekālavāḍakāt ,
stanastabakavṛndeṣu spardhayātirasānvitam 97
97. sphurajjalakhagaprotāt saptābhyekālavāḍakāt
stanastabakavṛndeṣu spardhayā atirasānvitam
97. sphurajjalakhagaprotāt saptābhyekālavāḍakāt
stanastabakavṛndeṣu spardhayā atirasānvitam
97. [and arising] from that which is strung with gleaming water-birds, [and] from the one ocean-fire (vāḍava) of the seven oceans; (and that which is) endowed with excessive passion (rasa), due to rivalry, among the clusters of breasts.
उद्धृत्योद्धृत्य संपूर्णदलिताम्भोजपल्लवम् ।
आलोलालककेशाक्षितारकादिमधुव्रतम् ॥ ९८ ॥
uddhṛtyoddhṛtya saṃpūrṇadalitāmbhojapallavam ,
ālolālakakeśākṣitārakādimadhuvratam 98
98. uddhṛtya uddhṛtya sampūrṇadalitāmbhojapallavam
ālolālakakeśākṣitārakādimadhuvratam
98. uddhṛtya uddhṛtya sampūrṇadalitāmbhojapallavam
ālolālakakeśākṣitārakādimadhuvratam
98. (repeatedly drawing forth) the fully blossomed lotus-petal, (and) the bees which are likened to wandering locks of hair, eyes, and pupils, and so forth.
अमृतापद्विघाताय कोशसंचयकारिभिः ।
दुष्प्रापे भूतसंघानां विकसत्कनकाम्बुजे ॥ ९९ ॥
amṛtāpadvighātāya kośasaṃcayakāribhiḥ ,
duṣprāpe bhūtasaṃghānāṃ vikasatkanakāmbuje 99
99. amṛta-āpad-vighātāya kośa-sañcaya-kāribhiḥ
duṣprāpe bhūta-saṃghānām vikasat-kanaka-ambuje
99. kośa-sañcaya-kāribhiḥ amṛta-āpad-vighātāya
bhūta-saṃghānām duṣprāpe vikasat-kanaka-ambuje
99. By those who accumulate treasures, for the purpose of warding off a calamity related to immortality (amṛta), in a place difficult for multitudes of beings to reach, where golden lotuses (kanakāmbuja) bloom.
पद्मिनीपल्लवाच्छन्ने गुप्ते मेरोर्गुहान्तरे ।
शीतले स्वर्धुनीतीरे तोयोन्मृष्टमले सुरैः ॥ १०० ॥
padminīpallavācchanne gupte merorguhāntare ,
śītale svardhunītīre toyonmṛṣṭamale suraiḥ 100
100. padminī-pallava-ācchanne gupte meruḥ-guhā-antare
śītale svar-dhunī-tīre toya-unmṛṣṭa-male suraiḥ
100. (tat sthānam) padminī-pallava-ācchanne suraiḥ gupte
meruḥ-guhā-antare śītale svar-dhunī-tīre toya-unmṛṣṭa-male
100. Covered with lotus sprouts, hidden by the gods (sura) in a cool cave within Mount Meru, on the bank of the heavenly river (svardhunī), its impurities cleansed by water.
चन्द्रबिम्बकलापूरमेकत्रैवोपसंहृतम् ।
स्त्रैणमालोक्य तत्कान्तं सहसैव मनो मुनेः ॥ १०१ ॥
candrabimbakalāpūramekatraivopasaṃhṛtam ,
straiṇamālokya tatkāntaṃ sahasaiva mano muneḥ 101
101. candra-bimba-kalā-pūram ekatra eva upasaṃhṛtam
straiṇam ālokya tat kāntam sahasā eva manaḥ muneḥ
101. muneḥ manaḥ sahasā eva candra-bimba-kalā-pūram
ekatra eva upasaṃhṛtam tat kāntam straiṇam ālokya
101. Having suddenly seen that beautiful feminine form (straiṇa), which was like a full collection of the moon's digits (candra-bimba-kalā) gathered in one place, the mind (manas) of the sage (muni)...
अनाश्रितविवेकांशं बभूवानन्दितं स्फुरत् ।
आनन्दवलिते चित्ते क्षुब्धे प्राणानिले स्थिते ॥ १०२ ॥
anāśritavivekāṃśaṃ babhūvānanditaṃ sphurat ,
ānandavalite citte kṣubdhe prāṇānile sthite 102
102. anāśrita-viveka-aṃśam babhūva ānanditam sphurat
ānanda-valite citte kṣubdhe prāṇa-anile sthite
102. muneḥ manaḥ anāśrita-viveka-aṃśam babhūva ānanditam
sphurat ānanda-valite citte kṣubdhe prāṇa-anile sthite
102. The sage's (muni) mind (manas), without recourse to the faculty of discrimination (viveka), suddenly became delighted and agitated. This happened when his heart (citta) was filled with joy (ānanda), and his vital breath (prāṇa) became agitated and stabilized.
बभूव तस्य हृष्टस्य मदनस्खलितं तदा ।
फलं रसापूर्णमिव ग्रीष्मान्त इव तोयदः ॥ १०३ ॥
babhūva tasya hṛṣṭasya madanaskhalitaṃ tadā ,
phalaṃ rasāpūrṇamiva grīṣmānta iva toyadaḥ 103
103. babhūva tasya hṛṣṭasya madanaskhalitam tadā
phalam rasāpūrṇam iva grīṣmāntaḥ iva toyadaḥ
103. tadā hṛṣṭasya tasya madanaskhalitam babhūva
rasāpūrṇam phalam iva grīṣmāntaḥ toyadaḥ iva
103. Then, for that delighted one, a lapse caused by passion occurred, akin to a fruit brimming with juice, or a cloud at the end of summer (heavy with rain).
प्रत्यग्रपादपश्छिन्नलतावृन्त इवोत्तम ।
अवश्यायकणस्पन्दी शशाङ्क इव वा मुनिः ॥ १०४ ॥
pratyagrapādapaśchinnalatāvṛnta ivottama ,
avaśyāyakaṇaspandī śaśāṅka iva vā muniḥ 104
104. pratyagrapādapaḥ chinnalatāvṛntaḥ iva uttama
avaśyāyakaṇaspandī śaśāṅkaḥ iva vā muniḥ
104. uttama muniḥ chinnalatāvṛntaḥ pratyagrapādapaḥ
iva vā avaśyāyakaṇaspandī śaśāṅkaḥ iva
104. O best one, the sage was like a fresh tree whose vine-stem had been cut, or like the moon shimmering with dew-drops.
विसं द्विधापातमिव
गलत्साररसोऽभवत् ॥ १०५ ॥
visaṃ dvidhāpātamiva
galatsāraraso'bhavat 105
105. visam dvidhāpātam iva
galatsārarasaḥ abhavat
105. visam dvidhāpātam iva
galatsārarasaḥ abhavat
105. He became like a lotus-stalk fiber whose essential sap was flowing away, as if it had suffered a two-fold breakage.
शिखिध्वज उवाच ।
तादृशोऽपि बहुज्ञोपि जीवन्मुक्तोऽप्यसौ मुनिः ।
निरिच्छोऽपि निरागोपि न किंचिदुपमोऽप्यलम् ।
सबाह्याभ्यन्तरं नित्यमाकाशविशदोपि च ॥ १०६ ॥
śikhidhvaja uvāca ,
tādṛśo'pi bahujñopi jīvanmukto'pyasau muniḥ ,
niriccho'pi nirāgopi na kiṃcidupamo'pyalam ,
sabāhyābhyantaraṃ nityamākāśaviśadopi ca 106
106. śikhidhvajaḥ uvāca tādṛśaḥ api bahujñaḥ
api jīvanmuktaḥ api asau muniḥ niricchaḥ
api nirāgaḥ api na kiṃcit upamaḥ api alam
sabāhyābhyantaram nityam ākāśaviśadaḥ api ca
106. śikhidhvajaḥ uvāca asau muniḥ tādṛśaḥ api
bahujñaḥ api jīvanmuktaḥ api niricchaḥ
api nirāgaḥ api na kiṃcit upamaḥ api alam
ca sabāhyābhyantaram nityam ākāśaviśadaḥ api
106. Śikhidhvaja said: That sage, even though such (as previously described), even omniscient, and even a living liberated one (jīvanmukta); even desireless and even passionless; he is incomparable, indeed complete. And, he is eternally clear as space (ākāśa), both externally and internally.
नारदोपि कथं ब्रह्मन्
मदनस्खलितोऽभवत् ॥ १०७ ॥
nāradopi kathaṃ brahman
madanaskhalito'bhavat 107
107. nāradaḥ api katham brahman
madanaskhalitaḥ abhavat
107. brahman,
nāradaḥ api katham madanaskhalitaḥ abhavat
107. O Brahmā, how did Nārada also fall prey to sensual desire?
चूडालोवाच ।
सर्वस्या एव राजर्षे भूतजातेर्जगत्र्त्रये ।
देवादेरपि देहोयं द्वयात्मैव स्वभावतः ॥ १०८ ॥
cūḍālovāca ,
sarvasyā eva rājarṣe bhūtajāterjagatrtraye ,
devāderapi dehoyaṃ dvayātmaiva svabhāvataḥ 108
108. cūḍālā uvāca ।
sarvasyāḥ eva rājarṣe bhūtajāteḥ jagattraye ।
devādeḥ api dehaḥ ayam dvayātmā eva svabhāvataḥ ॥
108. rājarṣe,
jagattraye sarvasyāḥ eva bhūtajāteḥ devādeḥ api ayam dehaḥ svabhāvataḥ dvayātmā eva
108. Cūḍālā said: "O royal sage, this body of every single created being in the three worlds, even that of gods and others, is by its intrinsic nature (svabhāvataḥ) of a dual essence (ātman)."
अज्ञमस्त्वथ तज्ज्ञं वा यावत्स्वान्तं शरीरकम् ।
सर्वमेव जगत्यङ्ग सुखदुःखमयं स्मृतम् ॥ १०९ ॥
ajñamastvatha tajjñaṃ vā yāvatsvāntaṃ śarīrakam ,
sarvameva jagatyaṅga sukhaduḥkhamayaṃ smṛtam 109
109. ajñam astu atha tajjñam vā yāvat svāntam śarīrakam ।
sarvam eva jagati aṅga sukhaduḥkhamayam smṛtam ॥
109. aṅga,
jagati yāvat svāntam śarīrakam,
ajñam astu atha vā tajjñam,
sarvam eva sukhaduḥkhamayam smṛtam
109. O dear one, in this world, any body possessing an inner consciousness (svānta), whether it is ignorant or knowledgeable, is universally considered to be characterized by pleasure and pain.
तृप्त्यादिना पदार्थेन केनचिद्वर्धते सुखम् ।
आलोक इव दीपेन महाम्बुधिरिवेन्दुना ॥ ११० ॥
tṛptyādinā padārthena kenacidvardhate sukham ,
āloka iva dīpena mahāmbudhirivendunā 110
110. tṛptyādinā padārthena kenacit vardhate sukham ।
ālokaḥ iva dīpena mahāmbudhiḥ iva indunā ॥
110. kenacit tṛptyādinā padārthena sukham vardhate dīpena ālokaḥ iva,
indunā mahāmbudhiḥ iva
110. Pleasure increases by some particular object (padārtha) or experience, such as satisfaction, just as light is augmented by a lamp, or the great ocean (mahā-ambudhi) by the moon.
क्षुधादिना पदार्थेन दुःखं केनचिदेव हि ।
तमो मेघपटेनेव स्वभावो ह्यत्र कारणम् ॥ १११ ॥
kṣudhādinā padārthena duḥkhaṃ kenacideva hi ,
tamo meghapaṭeneva svabhāvo hyatra kāraṇam 111
111. kṣudhādinā padārthena duḥkham kenacit eva hi
tamaḥ meghapaṭena iva svabhāvaḥ hi atra kāraṇam
111. duḥkham kṣudhādinā padārthena kenacit eva hi,
tamaḥ meghapaṭena iva (bhavati); atra hi svabhāvaḥ kāraṇam
111. Suffering (duḥkha) is indeed caused by certain external objects like hunger, etc., by some (entity). Yet, just as darkness is caused by a layer of clouds, so too here, one's intrinsic nature (svabhāva) is surely the underlying reason.
स्वरूपे निर्मले सत्ये निमेषमपि विस्मृते ।
दृश्यमुल्लासमाप्नोति प्रावृषीव पयोधरः ॥ ११२ ॥
svarūpe nirmale satye nimeṣamapi vismṛte ,
dṛśyamullāsamāpnoti prāvṛṣīva payodharaḥ 112
112. svarūpe nirmale satye nimeṣam api vismṛte
dṛśyam ullāsam āpnoti prāvṛṣi iva payodharaḥ
112. nirmale satye svarūpe nimeṣam api vismṛte (sati),
dṛśyam ullāsam āpnoti,
prāvṛṣi payodharaḥ iva
112. When one's pure, real true nature (svarūpa) is forgotten even for a moment, the objective world (dṛśya) manifests itself, just as a cloud appears in the rainy season.
अनारतानुसंधानादप्युन्मेषमविस्मृते ।
स्वरूपे नोल्लसत्येष चित्ते दृश्यपिशाचकः ॥ ११३ ॥
anāratānusaṃdhānādapyunmeṣamavismṛte ,
svarūpe nollasatyeṣa citte dṛśyapiśācakaḥ 113
113. anāratānusandhānāt api unmeṣam avismṛte
svarūpe na ullasati eṣaḥ citte dṛśyapiśācakaḥ
113. anāratānusandhānāt api,
svarūpe unmeṣam avismṛte (sati),
eṣaḥ dṛśyapiśācakaḥ citte na ullasati
113. Even from continuous contemplation, when one's true nature (svarūpa) is not forgotten even for a moment, this demon of the objective world (dṛśyapiśācaka) does not manifest in the mind (citta).
यथा तमःप्रकाशाभ्यामहोरात्रौ स्थितिं गतौ ।
तथैव सुखदुःखाभ्यां शरीरं स्थितिमागतम् ॥ ११४ ॥
yathā tamaḥprakāśābhyāmahorātrau sthitiṃ gatau ,
tathaiva sukhaduḥkhābhyāṃ śarīraṃ sthitimāgatam 114
114. yathā tamaḥprakāśābhyām ahorātrau sthitim gatau
tathā eva sukhaduḥkhābhyām śarīram sthitim āgatam
114. yathā tamaḥprakāśābhyām ahorātrau sthitim gatau,
tathā eva sukhaduḥkhābhyām śarīram sthitim āgatam
114. Just as day and night exist due to (the interplay of) darkness and light, so too the body has attained its state of being through (the experiences of) joy and sorrow.
एवं हि सुखदुःखे द्वे जन्मकारणदर्शनात् ।
अक्षस्य गाढतां याते पटे कुङ्कुमवद्दृढम् ॥ ११५ ॥
evaṃ hi sukhaduḥkhe dve janmakāraṇadarśanāt ,
akṣasya gāḍhatāṃ yāte paṭe kuṅkumavaddṛḍham 115
115. evam hi sukhaduḥkhe dve janmakāraṇadarśanāt
akṣasya gāḍhatām yāte paṭe kuṅkumavat dṛḍham
115. evam hi janmakāraṇadarśanāt dve sukhaduḥkhe akṣasya
gāḍhatām yāte paṭe kuṅkumavat dṛḍham [bhavataḥ]
115. Thus, indeed, these two, happiness and sorrow, become firmly ingrained due to the perception of the cause of birth, just as saffron (kunkuma) firmly stains a cloth, achieving deep visual saturation.
पुरःस्थवस्तुभावेन रञ्जनां स्फटिको यथा ।
तज्ज्ञस्तथा नैति बोधाज्जीवन्मुक्तमतिर्मुनिः ॥ ११७ ॥
puraḥsthavastubhāvena rañjanāṃ sphaṭiko yathā ,
tajjñastathā naiti bodhājjīvanmuktamatirmuniḥ 117
117. puraḥsthavastubhāvena rañjanām sphaṭikaḥ yathā
tajjñaḥ tathā na eti bodhāt jīvanmuktamatiḥ muniḥ
117. yathā sphaṭikaḥ puraḥsthavastubhāvena rañjanām [eti],
tathā tajjñaḥ jīvanmuktamatiḥ muniḥ bodhāt [tām rañjanām] na eti
117. Just as a crystal takes on a coloring due to the nature of an object placed in front of it, similarly, a sage (muni) whose mind is liberated while living (jīvanmukta) does not acquire such coloring because of his true knowledge (bodha).
वस्तुनः श्लेषमात्रेण घनरञ्जितमेति धीः ।
गतेऽपि वस्तुनि दृढं बुद्धिर्यत्परितापिता ॥ ११८ ॥
vastunaḥ śleṣamātreṇa ghanarañjitameti dhīḥ ,
gate'pi vastuni dṛḍhaṃ buddhiryatparitāpitā 118
118. vastunaḥ śleṣamātreṇa ghanarañjitam eti dhīḥ
gate api vastuni dṛḍham buddhiḥ yat paritāpitā
118. dhīḥ vastunaḥ śleṣamātreṇa ghanarañjitam eti.
yat gate api vastuni buddhiḥ dṛḍham paritāpitā [bhavati].
118. Merely by contact with an object, the mind (dhī) becomes deeply colored. This is because, even when the object has departed, the intellect (buddhi) remains firmly tormented.
गतेऽपि कुङ्कुमे वस्त्रं तदीयमनुरञ्जनम् ।
न जहाति यथा मूढस्तथा विषयरञ्जनम् ॥ ११९ ॥
gate'pi kuṅkume vastraṃ tadīyamanurañjanam ,
na jahāti yathā mūḍhastathā viṣayarañjanam 119
119. gate api kuṅkume vastram tadīyam anurañjanam
na jahāti yathā mūḍhaḥ tathā viṣayarañjanam
119. yathā gate api kuṅkume vastram tadīyam anurañjanam na jahāti,
tathā mūḍhaḥ viṣayarañjanam na jahāti.
119. Just as a cloth does not relinquish its associated color even when the saffron (kunkuma) has departed, similarly, a foolish person (mūḍha) does not abandon his attachment to sense objects.
अनेनैव क्रमेणैतौ बन्धमोक्षौ व्यवस्थितौ ।
भावनातानवं मोक्षो बन्धो हि दृढभावना ॥ १२० ॥
anenaiva krameṇaitau bandhamokṣau vyavasthitau ,
bhāvanātānavaṃ mokṣo bandho hi dṛḍhabhāvanā 120
120. anena eva krameṇa etau bandhamokṣau vyavasthitau
bhāvanātānavaṃ mokṣaḥ bandhaḥ hi dṛḍhabhāvanā
120. hi anena eva krameṇa etau bandhamokṣau vyavasthitau.
bhāvanātānavaṃ mokṣaḥ,
dṛḍhabhāvanā bandhaḥ.
120. By this very process, both bondage and liberation (mokṣa) are established. Indeed, liberation (mokṣa) is the subtlety or diminished state of mental impression (bhāvanā), whereas bondage is a firm mental impression (bhāvanā).
शिखिध्वज उवाच ।
स्वोत्पत्तिकारणप्राप्तौ कथं दुःखं सुखं च वा ।
अभ्युदेतीति वद मे दूरस्थानामपि प्रभो ॥ १२१ ॥
śikhidhvaja uvāca ,
svotpattikāraṇaprāptau kathaṃ duḥkhaṃ sukhaṃ ca vā ,
abhyudetīti vada me dūrasthānāmapi prabho 121
121. śikhidhvajaḥ uvāca svotpattikāraṇaprāptau kathaṃ duḥkhaṃ
sukhaṃ ca vā abhyudeti iti vada me dūrasthānām api prabho
121. śikhidhvajaḥ uvāca.
prabho,
me vada: svotpattikāraṇaprāptau kathaṃ duḥkhaṃ ca vā sukhaṃ abhyudeti iti,
api dūrasthānām.
121. Śikhidhvaja said: "O Lord, explain to me how sorrow or joy arises upon attaining the delightful cause of one's own origin, even for those who are far removed (from that realization)."
अत्युदारमतीवाच्छं बह्वर्थं वचनं तव ।
श्रोतुं तृप्तिं न गच्छामि मयूरोऽभ्ररवेष्विव ॥ १२२ ॥
atyudāramatīvācchaṃ bahvarthaṃ vacanaṃ tava ,
śrotuṃ tṛptiṃ na gacchāmi mayūro'bhraraveṣviva 122
122. atyudāram atīva acchaṃ bahvarthaṃ vacanaṃ tava
śrotuṃ tṛptiṃ na gacchāmi mayūraḥ abhraraveṣu iva
122. tava vacanaṃ atyudāram atīva acchaṃ bahvarthaṃ (ca asti).
aham mayūraḥ abhraraveṣu iva śrotuṃ tṛptiṃ na gacchāmi.
122. Your words are exceedingly noble, very clear, and rich in meaning. I find no satiety (can't get enough) in hearing them, just as a peacock finds no satiety in the sounds of thunderclouds.
चूडालोवाच ।
स्वोत्पत्तिकारणं हृद्यं लब्ध्वा कायाक्षिपाणिभिः ।
सुखसंविदियं बाला नूनमुल्लसति स्वतः ॥ १२३ ॥
cūḍālovāca ,
svotpattikāraṇaṃ hṛdyaṃ labdhvā kāyākṣipāṇibhiḥ ,
sukhasaṃvidiyaṃ bālā nūnamullasati svataḥ 123
123. cūḍālā uvāca svotpattikāraṇaṃ hṛdyaṃ labdhvā
kāyākṣipāṇibhiḥ sukhasaṃvid iyaṃ bālā nūnam ullasati svataḥ
123. cūḍālā uvāca.
nūnam kāyākṣipāṇibhiḥ hṛdyaṃ svotpattikāraṇaṃ labdhvā,
iyaṃ bālā sukhasaṃvid svataḥ ullasati.
123. Cūḍālā said: "Indeed, having attained the delightful cause of one's own origin through the body, eyes, and hands, this fresh consciousness of happiness (sukhasaṃvid) spontaneously radiates."
हृद्गता क्षोभमायाता जीवं कुण्डलिनीगतम् ।
जीवस्य नियता नाड्यः पृथग्देहे स्थितिं गताः ॥ १२४ ॥
hṛdgatā kṣobhamāyātā jīvaṃ kuṇḍalinīgatam ,
jīvasya niyatā nāḍyaḥ pṛthagdehe sthitiṃ gatāḥ 124
124. hṛdgatā kṣobhamāyātā jīvam kuṇḍalinīgatam
jīvasya niyatāḥ nāḍyaḥ pṛthagdehe sthitim gatāḥ
124. hṛdgatā kṣobhamāyātā jīvam kuṇḍalinīgatam
jīvasya niyatāḥ nāḍyaḥ pṛthagdehe sthitim gatāḥ
124. The kuṇḍalinī, upon reaching the heart, becomes agitated, drawing the individual soul (jīva) which is inherent in the kuṇḍalinī. The specific subtle energy channels (nāḍī) of the individual soul (jīva) have attained their distinct positions within the body.
प्राणावपूरिता नाडीर्जीव
आक्रामति स्फुरन् ॥ १२५ ॥
prāṇāvapūritā nāḍīrjīva
ākrāmati sphuran 125
125. prāṇāvapūritāḥ nāḍīḥ
jīvaḥ ākrāmati sphuran
125. jīvaḥ sphuran prāṇāvapūritāḥ
nāḍīḥ ākrāmati
125. The individual soul (jīva), pulsating, enters and pervades the subtle energy channels (nāḍī) which are filled with "prāṇa" (life-force).
संस्पर्शैकप्रबुद्धात्मा रसो द्रुमलता इव ।
सुखप्रबोधसंचारे दुःखबोधागमे तथा ॥ १२६ ॥
saṃsparśaikaprabuddhātmā raso drumalatā iva ,
sukhaprabodhasaṃcāre duḥkhabodhāgame tathā 126
126. saṃsparśaikaprabuddhātmā rasaḥ drumalatā iva
sukhaprabodhasaṃcāre duḥkhabodhāgame tathā
126. saṃsparśaikaprabuddhātmā rasaḥ drumalatā iva
sukhaprabodhasaṃcāre duḥkhabodhāgame tathā
126. The individual self (ātman), awakened by a mere touch, is like the vital fluid (rasa) in trees and creepers. This is similarly observed in easy awakening and movement, and in difficult awakening and manifestation.
जीवस्य नियता नाड्यः पृथग्देहस्थितिं गताः ।
सुखिनः प्रस्फुरत्येषा धीरताशु न दुःखिनः ॥ १२७ ॥
jīvasya niyatā nāḍyaḥ pṛthagdehasthitiṃ gatāḥ ,
sukhinaḥ prasphuratyeṣā dhīratāśu na duḥkhinaḥ 127
127. jīvasya niyatāḥ nāḍyaḥ pṛthagdehasthitim gatāḥ
sukhinaḥ prasphurati eṣā dhīratā āśu na duḥkhinaḥ
127. jīvasya niyatāḥ nāḍyaḥ pṛthagdehasthitim gatāḥ
eṣā dhīratā sukhinaḥ āśu prasphurati duḥkhinaḥ na
127. The specific subtle energy channels (nāḍī) of the individual soul (jīva) maintain distinct positions within the body. This steadfastness (dhīratā) or mental fortitude manifests quickly for the happy person, but not for the distressed.
ते हि मार्गाः सुवेषस्य कुवेषस्य न ते शुभाः ।
यावत्प्रमाणं जीवोऽयं संशाम्यत्यपरिस्फुरन् ।
तावत्प्रमाणमेवैनं मुक्तं मुक्तमवेहि वै ।
यावत्प्रमाणमधिकं स्फुरति क्षुब्धमारुतम् ।
तावत्प्रमाणमेवैनं बद्धं बद्धमवेहि मे ॥ १२८ ॥
te hi mārgāḥ suveṣasya kuveṣasya na te śubhāḥ ,
yāvatpramāṇaṃ jīvo'yaṃ saṃśāmyatyaparisphuran ,
tāvatpramāṇamevainaṃ muktaṃ muktamavehi vai ,
yāvatpramāṇamadhikaṃ sphurati kṣubdhamārutam ,
tāvatpramāṇamevainaṃ baddhaṃ baddhamavehi me 128
128. te hi mārgāḥ suveṣasya kuveṣasya na te śubhāḥ yāvatpramāṇam
jīvaḥ ayam saṃśāmyati aparisphuran tāvatpramāṇam eva enam
muktam muktam avehi vai yāvatpramāṇam adhikam sphurati
kṣubdhamārutam tāvatpramāṇam eva enam baddham baddham avehi me
128. te hi mārgāḥ suveṣasya śubhāḥ te mārgāḥ kuveṣasya śubhāḥ na ayam
jīvaḥ yāvatpramāṇam aparisphuran saṃśāmyati tāvatpramāṇam eva enam
muktam muktam vai avehi ayam jīvaḥ yāvatpramāṇam kṣubdhamārutam
adhikam sphurati tāvatpramāṇam eva enam baddham baddham me avehi
128. These paths are indeed for the well-composed; they are not auspicious for the ill-composed. To the extent that this individual self (jīva) becomes completely tranquil, ceasing to vibrate, to that very extent, know it to be truly liberated (mukta). And to the extent that the agitated vital energy (māruta) vibrates excessively, to that very extent, know it to be truly bound (baddha) – this is my teaching.
सुखदुःखकलास्पन्दो बन्धो जीवस्य नेतरः ।
तदभावे हि मोक्षः स्यादिति द्वेधा व्यवस्थितिः ॥ १२९ ॥
sukhaduḥkhakalāspando bandho jīvasya netaraḥ ,
tadabhāve hi mokṣaḥ syāditi dvedhā vyavasthitiḥ 129
129. sukhaduḥkhakalāspandaḥ bandhaḥ jīvasya na itaraḥ
tat abhāve hi mokṣaḥ syāt iti dvedhā vyavasthitiḥ
129. sukhaduḥkhakalāspandaḥ jīvasya bandhaḥ na itaraḥ
tat abhāve hi mokṣaḥ syāt iti dvedhā vyavasthitiḥ
129. The agitation (āspanda) of the elements of pleasure and pain is the bondage for the individual self (jīva), and nothing else. Indeed, in its absence, liberation (mokṣa) would occur. Thus, there are these two distinct states.
सुखदुःखदशे यावदानीते नेन्द्रियैः शठैः ।
तावत्सुखसमः सौम्यो जीवस्तिष्ठति शान्तवत् ॥ १३० ॥
sukhaduḥkhadaśe yāvadānīte nendriyaiḥ śaṭhaiḥ ,
tāvatsukhasamaḥ saumyo jīvastiṣṭhati śāntavat 130
130. sukhaduḥkhadaśe yāvat ānīte na indriyaiḥ śaṭhaiḥ
tāvat sukhasamaḥ saumyaḥ jīvaḥ tiṣṭhati śāntavat
130. yāvat sukhaduḥkhadaśe śaṭhaiḥ indriyaiḥ na ānīte
tāvat sukhasamaḥ saumyaḥ jīvaḥ śāntavat tiṣṭhati
130. As long as the two states of pleasure and pain are not brought forth by the deceitful senses, for that long, the individual self (jīva) remains gentle, serene, and blissful (sukhasama), like a tranquil being.
सुखमालोक्य वा दुःखमक्षातीतश्चलद्वपुः ।
समुल्लसति जीवोऽन्तर्दृष्ट्वेन्दुमिव तोयधिः ॥ १३१ ॥
sukhamālokya vā duḥkhamakṣātītaścaladvapuḥ ,
samullasati jīvo'ntardṛṣṭvendumiva toyadhiḥ 131
131. sukham ālokya vā duḥkham akṣātītaḥ caladvapuḥ
samullasati jīvaḥ antar dṛṣṭvā indum iva toyadhiḥ
131. jīvaḥ akṣātītaḥ caladvapuḥ san sukham vā duḥkham
ālokya indum dṛṣṭvā toyadhiḥ iva antar samullasati
131. Having perceived pleasure or pain, the individual self (jīva), though inherently transcending the senses (akṣātīta), surges forth within with a trembling nature, just as the ocean swells upon seeing the moon.
जीवः क्षुभ्यति दृष्टेन संविदांग सुखादिना ।
आमिषेणेव मार्जारो मौर्ख्यमेवात्र कारणम् ॥ १३२ ॥
jīvaḥ kṣubhyati dṛṣṭena saṃvidāṃga sukhādinā ,
āmiṣeṇeva mārjāro maurkhyamevātra kāraṇam 132
132. jīvaḥ kṣubhyati dṛṣṭena saṃvidā aṅga sukhādinā
āmiṣeṇa iva mārjāraḥ maurkhyam eva atra kāraṇam
132. aṅga jīvaḥ dṛṣṭena saṃvidā sukhādinā kṣubhyati
iva mārjāraḥ āmiṣeṇa atra maurkhyam eva kāraṇam
132. O dear one, the living being is agitated by what is perceived and by the experience of happiness and other such things, just as a cat is by meat. Ignorance is indeed the sole cause of this.
शुद्धेन बोध्यबोधेन स्वात्मज्ञानमयात्मना ।
सुखदुःखादि नास्तीति तेनासौ याति सौम्यताम् ॥ १३३ ॥
śuddhena bodhyabodhena svātmajñānamayātmanā ,
sukhaduḥkhādi nāstīti tenāsau yāti saumyatām 133
133. śuddhena bodhyabodhena svātmajñānamaya ātmanā
sukhaduḥkhādi na asti iti tena asau yāti saumyatām
133. śuddhena bodhyabodhena svātmajñānamayātmanā
sukhaduḥkhādi na asti iti tena asau saumyatām yāti
133. Through the pure knowledge of what is to be known, through one's own self (ātman) whose nature is self-knowledge, by realizing 'happiness, sorrow, and similar things do not exist,' such a person attains tranquility.
न तत्सुखादि नो तन्मे मुधा चायमहं स्थितः ।
इति जीवः प्रबुद्धो हि निर्वाणं याति शाम्यति ॥ १३४ ॥
na tatsukhādi no tanme mudhā cāyamahaṃ sthitaḥ ,
iti jīvaḥ prabuddho hi nirvāṇaṃ yāti śāmyati 134
134. na tat sukhādi no tat me mudhā ca ayam aham sthitaḥ
iti jīvaḥ prabuddhaḥ hi nirvāṇam yāti śāmyati
134. jīvaḥ prabuddhaḥ hi iti tat sukhādi na tat me no
ca ayam aham mudhā sthitaḥ nirvāṇam yāti śāmyati
134. When the living being (jīva) awakens and thinks, 'That happiness and other such things do not exist, nor are they for me; this 'I' exists in vain,' then indeed, that awakened soul attains ultimate peace (nirvāṇa) and becomes tranquil.
सुखाद्यवस्त्वतद्रूपमित्यन्तर्बोधसंविदा ।
न तदुन्मुखतां याति जीवः शाम्यति केवलम् ॥ १३५ ॥
sukhādyavastvatadrūpamityantarbodhasaṃvidā ,
na tadunmukhatāṃ yāti jīvaḥ śāmyati kevalam 135
135. sukhādi avastu atadrūpam iti antarbodhasaṃvidā
na tat unmukhatām yāti jīvaḥ śāmyati kevalam
135. jīvaḥ antarbodhasaṃvidā iti sukhādi avastu
atadrūpam tat na unmukhatām yāti kevalam śāmyati
135. When the living being (jīva) perceives through inner knowledge and consciousness that 'happiness and other such things are unreal and not truly of that nature,' then it no longer inclines towards them. It simply attains tranquility.
सर्वमेव चिदाकाशं ब्रह्मेति घननिश्चये ।
स्थितिं याते शमं याति जीवो निःस्नेहदीपवत् ॥ १३६ ॥
sarvameva cidākāśaṃ brahmeti ghananiścaye ,
sthitiṃ yāte śamaṃ yāti jīvo niḥsnehadīpavat 136
136. sarvam eva cidākāśam brahma iti ghana-niścaye
sthitim yāte śamam yāti jīvaḥ niḥ-sneha-dīpavat
136. jīvaḥ sarvam eva cidākāśam brahma iti ghana-niścaye
sthitim yāte śamam yāti niḥ-sneha-dīpavat
136. When a firm conviction is attained that everything is indeed the space of pure consciousness (cidākāśa) and Brahman, the individual soul (jīva) comes to rest, like a lamp without oil.
दीपवच्छममायाति सुखादिस्नेहसंक्षये ।
सर्वमेवमिति ज्ञानाज्जीवोऽद्वित्वविभावनात् ॥ १३७ ॥
dīpavacchamamāyāti sukhādisnehasaṃkṣaye ,
sarvamevamiti jñānājjīvo'dvitvavibhāvanāt 137
137. dīpavat śamam āyāti sukha-ādi-sneha-saṃkṣaye
sarvam evam iti jñānāt jīvaḥ advitva-vibhāvanāt
137. jīvaḥ sukha-ādi-sneha-saṃkṣaye sarvam evam iti
jñānāt advitva-vibhāvanāt dīpavat śamam āyāti
137. The individual soul (jīva) attains peace like a lamp when the fuel of attachments such as happiness is exhausted, through the knowledge that everything is indeed thus, and from the realization of non-duality.
सर्वमाकाशमेवेति बुद्ध्वा क्षोभं न गच्छति ।
जीवस्यानेन शून्यस्य कः किल क्षोभविभ्रमः ॥ १३८ ॥
sarvamākāśameveti buddhvā kṣobhaṃ na gacchati ,
jīvasyānena śūnyasya kaḥ kila kṣobhavibhramaḥ 138
138. sarvam ākāśam eva iti buddhvā kṣobham na gacchati
jīvasya anena śūnyasya kaḥ kila kṣobha-vibhramaḥ
138. sarvam ākāśam eva iti buddhvā kṣobham na gacchati.
anena śūnyasya jīvasya kaḥ kila kṣobha-vibhramaḥ
138. Having understood that everything is indeed merely space, one does not experience agitation. For this individual soul (jīva), which is (in essence) empty, what indeed could be the error or delusion of disturbance?
जीवेनेदृग्विधेनैव यथा प्रथमसर्गतः ।
स्वयं संविदितो मार्गस्तेनैवाद्यापि गच्छति ॥ १३९ ॥
jīvenedṛgvidhenaiva yathā prathamasargataḥ ,
svayaṃ saṃvidito mārgastenaivādyāpi gacchati 139
139. jīvena īdṛk-vidhena eva yathā prathama-sargataḥ
svayam sam-viditaḥ mārgaḥ tena eva adya api gacchati
139. yathā īdṛk-vidhena eva jīvena prathama-sargataḥ
svayam sam-viditaḥ mārgaḥ tena eva adya api gacchati
139. Just as by this very kind of individual soul (jīva) (which is empty and tranquil), the path was spontaneously understood from the very beginning of creation, by that very same path it still proceeds today.
शिखिध्वज उवाच ।
सुखसंचारयोग्यासु जीवे सरति नाडिषु ।
देवपुत्र भवत्येव तद्वीर्यच्यवनं कथम् ॥ १४० ॥
śikhidhvaja uvāca ,
sukhasaṃcārayogyāsu jīve sarati nāḍiṣu ,
devaputra bhavatyeva tadvīryacyavanaṃ katham 140
140. śikhidhvajaḥ uvāca | sukhasaṃcārayogyāsu jīve sarati nāḍiṣu
| devaputra bhavati eva tat vīryacyavanam katham || 140 ||
140. śikhidhvajaḥ uvāca devaputra,
jīve sukhasaṃcārayogyāsu nāḍiṣu sarati eva,
tat vīryacyavanam katham bhavati? 140
140. Śikhidhvaja said: "Son of a god, if the vital force (jīva) moves easily within channels (nāḍī) suitable for such smooth movement, then how can the emission of semen (vīrya-cyavana) possibly occur?"
चूडालोवाच ।
जीवः क्षोभयति क्षुब्धः प्राणादिपवनावलिम् ।
संविदा ज्ञांशमात्रेण सेनामिव महीपतिः ॥ १४१ ॥
cūḍālovāca ,
jīvaḥ kṣobhayati kṣubdhaḥ prāṇādipavanāvalim ,
saṃvidā jñāṃśamātreṇa senāmiva mahīpatiḥ 141
141. cūḍālā uvāca | jīvaḥ kṣobhayati kṣubdhaḥ prāṇādi pavanāvalim
| saṃvidā jñāṃśamātreṇa senām iva mahīpatiḥ || 141 ||
141. cūḍālā uvāca kṣubdhaḥ jīvaḥ saṃvidā jñāṃśamātreṇa prāṇādi pavanāvalim kṣobhayati,
mahīpatiḥ senām iva.
141
141. Cūḍālā said: "The vital force (jīva), when agitated, disturbs the entire series of vital breaths (prāṇādi-pavanāvali), just as a king (mahīpati) agitates his army (senām) merely by a hint of his conscious will (saṃvidā jñāṃśamātreṇa)."
वातस्पन्देन मेदोऽन्तर्मज्जासारश्च संस्थितः ।
त्यजत्याशु प्रसौगन्ध्यं रजः पत्रफलादिकम् ॥ १४२ ॥
vātaspandena medo'ntarmajjāsāraśca saṃsthitaḥ ,
tyajatyāśu prasaugandhyaṃ rajaḥ patraphalādikam 142
142. vātaspandena medaḥ antaḥ majjāsāraḥ ca saṃsthitaḥ |
tyajati āśu prasaugandhyam rajaḥ patraphalādikam || 142 ||
142. vātaspandena antaḥ saṃsthitaḥ medaḥ ca majjāsāraḥ prasaugandhyam āśu tyajati,
patraphalādikam rajaḥ iva.
142
142. Due to the vibration of the wind (vāta-spandena), the essence of fat (medas) and marrow (majjā), which is situated within, quickly gives up its pleasant fragrance, becoming like dust (rajas) from leaves and fruits and similar things (patra-phala-ādikam).
चलितं तत्त्वधो याति
गर्जादिव घनादि खे ॥ १४३ ॥
calitaṃ tattvadho yāti
garjādiva ghanādi khe 143
143. calitam tat tu adhaḥ yāti garjāt
iva ghanādi khe || 143 ||
143. calitam tat tu garjāt ghanādi iva khe adhaḥ yāti.
143
143. That (essence), once agitated (calitam), then descends downwards, just as clouds (ghanādi) descend in the sky (khe) from thunder (garjāt).
देहनाडीप्रणालेन याति
शुक्रं बहिः स्वतः ॥ १४४ ॥
dehanāḍīpraṇālena yāti
śukraṃ bahiḥ svataḥ 144
144. dehanāḍīpraṇālena yāti
śukram bahiḥ svataḥ
144. śukram dehanāḍīpraṇālena
bahiḥ svataḥ yāti
144. The vital fluid (śukra) naturally exits outwards through the channel of the body's subtle conduits.
शिखिध्वज उवाच ।
देवपुत्रमहाज्ञोऽसि वेत्सि पूर्वां च तत्स्थितिम् ।
ज्ञायसे वचनादेव स्वभावो हि किमुच्यते ॥ १४५ ॥
śikhidhvaja uvāca ,
devaputramahājño'si vetsi pūrvāṃ ca tatsthitim ,
jñāyase vacanādeva svabhāvo hi kimucyate 145
145. śikhidhvajaḥ uvāca devaputramahājñaḥ asi vetsi pūrvām ca
tatsthitim jñāyase vacanāt eva svabhāvaḥ hi kim ucyate
145. śikhidhvajaḥ uvāca devaputramahājñaḥ asi pūrvām ca
tatsthitim vetsi vacanāt eva jñāyase hi kim svabhāvaḥ ucyate
145. Shikhidhvaja said: "O son of a deity, you are greatly wise, and you know the previous state of that (reality). You are recognized simply by your words; indeed, what more can be said about your intrinsic nature (svabhāva)?"
चूडालोवाच ।
आद्यसर्गे यथा सद्यः स्फुरितं ब्रह्म ब्रह्मणि ।
घटावटपटाद्यात्म तथैवाद्यव्यवस्थितम् ॥ १४६ ॥
cūḍālovāca ,
ādyasarge yathā sadyaḥ sphuritaṃ brahma brahmaṇi ,
ghaṭāvaṭapaṭādyātma tathaivādyavyavasthitam 146
146. cūḍālā uvāca ādyasarge yathā sadyaḥ sphuritam brahma
brahmaṇi ghaṭāvaṭapaṭādyātma tathā eva adyavyavasthitam
146. cūḍālā uvāca yathā ādyasarge brahmaṇi sadyaḥ brahma
sphuritam tathā eva ghaṭāvaṭapaṭādyātma adyavyavasthitam
146. Cūḍālā said: "Just as, in the primal creation, Brahman (the Absolute) immediately manifested within Brahman itself, taking the intrinsic nature of pots, banyan trees, clothes, and the like, so too is it established even now."
काकतालीयवद्वारिबुद्बुदोत्पत्तिनाशवत् ।
घुणाक्षरवदुच्छूनं तं स्वभावं विदुर्बुधाः ॥ १४७ ॥
kākatālīyavadvāribudbudotpattināśavat ,
ghuṇākṣaravaducchūnaṃ taṃ svabhāvaṃ vidurbudhāḥ 147
147. kākatālīyavat vāribudbudotpattināśavat
ghuṇākṣaravat ucchūnam tam svabhāvam viduḥ budhāḥ
147. budhāḥ tam svabhāvam kākatālīyavat
vāribudbudotpattināśavat ghuṇākṣaravat ucchūnam viduḥ
147. The wise know that intrinsic nature (svabhāva) to be like the unexpected coincidence of the crow and the palm fruit, like the appearance and disappearance of bubbles in water, and like worm-eaten letters, spontaneously manifested.
अस्मिन्स्वभाववशतो जगति प्ररूढे देहा भ्रमन्ति परितो विविधा विकाराः ।
प्रक्षीणवासनतया न भवन्ति केचिद्भूयो भवन्ति च पुनस्त्वितरे घनास्थाः ॥ १४८ ॥
asminsvabhāvavaśato jagati prarūḍhe dehā bhramanti parito vividhā vikārāḥ ,
prakṣīṇavāsanatayā na bhavanti kecidbhūyo bhavanti ca punastvitare ghanāsthāḥ 148
148. asmin svabhāvavaśataḥ jagati prarūḍhe dehāḥ
bhramanti paritaḥ vividhāḥ vikārāḥ |
prakṣīṇavāsanatayā na bhavanti kecit bhūyaḥ
bhavanti ca punaḥ tu itare ghanāsthāḥ ||
148. asmin jagati svabhāvavaśataḥ prarūḍhe,
vividhāḥ vikārāḥ dehāḥ paritaḥ bhramanti.
kecit prakṣīṇavāsanatayā na bhūyaḥ bhavanti.
itare tu punaḥ ghanāsthāḥ ca bhavanti.
148. In this world, which has manifested due to its own intrinsic nature (svabhāva), various transformations, in the form of bodies, wander around. Some of these do not arise again because their latent impressions (vāsanā) have been completely diminished. However, others, whose latent impressions (vāsanā) are deeply rooted, are reborn repeatedly.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 (current chapter) Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216