अभ्रनीलांशुकच्छन्ना मूकरत्नविभूषणाः । शिलाकनकसुन्दर्यो यत्र शृङ्गाभिसारिकाः
There, women adorned with blue cloud-like garments and pearl-jewel ornaments, beautiful as golden rocks, move among the peaks as if seeking lovers.
तत्रोत्तरतटे सानाव् आनमत्फलपादपे । रत्नपुष्करिणीजालवहन्निर्झरवारिणि
On the northern slope of that mountain, where the trees bend under the weight of their fruit, and the streams carry the waters of jeweled lotus ponds,
चूतद्रुमलतोन्मुक्तपुष्पस्तबकदन्तुरे । विदुलाङ्कोल्लपुन्नागनीपनीरन्ध्रदिक्तटे
Where mango trees release clusters of blossoms, and the banks are marked by moon-crested, ollapunnaga, nipa, and nirandhra trees,
लतावितानच्छन्नार्के रत्नांशुभरभासुरे । स्रवज्जम्बूरसक्नूते स्वर्लोकाह्लादकारिणि
Where the sun is veiled by canopies of vines, the brilliance of jewels shines forth, and the flowing waters of the Jambu river bring delight like that of heaven,
ब्रह्मलोकसमस् स्वर्गरम्यश् शिवपुरोपमः । अत्रेर् अस्त्य् आश्रमश् श्रीमान् सिद्धश्रमहरो महान्
There is the splendid hermitage of Atri, vast as Siddha-ashrama, equal to Brahma's world, delightful as heaven, and resembling the city of Shiva.
महत्य् अत्र्याश्रमे तस्मिंस् तापसौ द्वौ बभूवतुः । कौचिद् एव नभोमार्ग इव शुक्रबृहस्पती
In that great hermitage of Atri, there were two ascetics, like Venus and Jupiter moving together in the sky.
तयोर् अथैकास्पदयोस् तत्राभूतां सुताव् उभौ । कुलाङ्कुरौ शुद्धतनू सरस्वत्य् अम्बुजाव् इव
There, from those two sharing one dwelling, were born two sons, noble scions, pure-bodied, like two lotuses in the waters of Sarasvati.
विलासभासनामानौ वृद्धिम् आययतुः क्रमात् । तौ पित्रोः पल्लवौ शीघ्रं लतापादपयोर् इव
Named Vilāsa and Bhāsa, they gradually grew in stature, swiftly flourishing as tender shoots from the feet of their parents, like sprouts from the base of a vine.
आस्ताम् अन्योऽन्यसुहृदौ सुस्निग्धौ वल्लभौ मिथः । तिलतैलवद् आश्लिष्टौ तौ पुष्पामोदवत् स्थितौ
They were deeply affectionate, mutually dear, close friends to each other; embracing like sesame and oil, they remained together, fragrant like flowers.
नाभूतां विप्रयुक्तौ तौ सुरक्ताव् इव दम्पती । एकं द्वित्वम् इवापन्नं समम् आसीत् तयोर् मनः
They were never separated, passionately attached like a loving couple; their minds were united, as if one had become two.
तौ तथान्योऽन्यमुदितौ मनोहरतराकृती । तस्थतुस् स्वाश्रमे मौने सरोज इव षट्पदौ
Thus, joyful in each other's company, possessing most charming forms, they stayed in their own hermitage in silence, like two bees on a lotus.
प्रापतुर् यौवनं बाल्यम् उत्सृज्य जनवल्लभौ । कालेनाल्पतरेणैव चन्द्रसूर्याव् इवोदितौ
Leaving childhood behind, they attained youth, beloved by people, in a short time, like the rising moon and sun.
जग्मतुर् देहम् उत्सृज्य ततस् तौ पितरौ तयोः । स्वर्गं जरार्ताव् उड्डीय नीडाद् इव विहङ्गमौ
Then, their parents, having grown old, departed their bodies and soared to heaven, like birds flying from their nest.
पञ्चत्वं गतयोः पित्रोर् दीनवक्त्रौ बभूवतुः । सन्नाङ्गौ विगतोत्साहौ पद्माव् इव जलोद्धृतौ
Their parents, having passed away, became downcast in face, their limbs weak and spirit gone, like lotuses taken out of water.
तत्रौर्ध्वदैहिकं कृत्वा चक्राते परिदेवनम् । लोकस्थितिर् अलङ्घ्या हि महताम् अपि मानद
There, after performing the last rites, they lamented; for, O bestower of honor, the order of the world is unbreakable even for the great.
कृत्वौर्ध्वदैहिकम् अथो व्यथयाभिभूतौ शोकोत्थया करुणम् आर्तगिरा विलप्य । चित्रार्पिताव् इव निरस्तसमस्तचेष्टौ तौ संस्थितौ सुसमशून्यहृदादिनान्तम्
Having performed the funeral rites, then, overcome by the pain arising from grief, they wailed with pitiful, anguished voices; like painted figures, deprived of all movement, they remained, their hearts utterly empty and hollow within.
अथ शोकपराभूतौ तस्थतुर् दृढतापसौ । तापसंशुष्कसर्वाङ्गौ ताव् अरण्यद्रुमाव् इव
Then, overwhelmed by sorrow, the two stood firm in their asceticism, their bodies dried up like ascetics, resembling two forest trees.
विरक्तौ विपिने कालं क्षपयाम् आसतुर् द्विजौ । वियूथाव् इव सारङ्गाव् अनास्थाम् आगतौ पराम्
Detached, the two brahmins spent their time in the forest, like two deer separated from their herd, having come to utter indifference.
जग्मुर् दिनानि मासाश् च वर्षाण्य् अथ तयोस् तदा । क्रमात् ताव् अपि संयातौ जरां श्वभ्रद्रुमाव् इव
Days, months, and then years passed for them; gradually, they too reached old age, like two hollow trees.
अप्राप्तविमलज्ञानौ चिराज् जरढतापसौ । ताव् एकदा सङ्घटिताव् इदम् अन्योऽन्यम् ऊचतुः
Long without attaining pure knowledge, the two aged ascetics, one day, came together and spoke to each other as follows.
जीवितोग्रद्रुमफल मदाश्वासामृताम्बुधे । जगत्य् अस्मिन् महाबन्धो भास स्वागतम् अस्तु ते
O great bondage in this world, greetings to you, who appear as the intoxication, comfort, and nectar-ocean of the fruit of the tree of life.
एतावत्यो दिनावल्यो मद्वियोगवता त्वया । वद क्व क्षपितास् साधो कच्चित् ते विमलं तपः
O noble one, these many days have passed with you separated from me; tell me, where have you spent them? I hope your austerity remains pure.
कच्चित् ते विज्वरा बुद्धिः कच्चिज् जातस् त्वम् आत्मवान् । कच्चित् फलितविद्यस् त्वं कच्चित् कुशलवान् असि
I hope your intellect is free from affliction; I hope you have become established in the Self; I hope your knowledge has borne fruit; I hope you are skilled.
इत्य् उक्तवन्तं संसारसमुद्विग्नम् अलं तदा । प्राहाप्राप्तमहाज्ञानं सुहृत् सुहृदम् आदरात्
Thus addressed, troubled by worldly existence, he then spoke, though not yet possessing great knowledge, to his friend with respect.
साधो स्वागतम् अद्याङ्ग दिष्ट्या दृष्टो ऽसि मानद । कुशलं तु कुतो ऽस्माकं संसारे तिष्ठताम् इह
O noble one, welcome today! By good fortune, you are seen, O giver of honor. But how can there be well-being for us who remain in this world?
यावन् नाधिगतं ज्ञेयं यावत् क्षीणा न चित्तभूः । यावत् तीर्णं न संसारात् तावन् मे कुशलं कुतः
As long as what is to be known has not been attained, as long as the mind's field is not exhausted, as long as one has not crossed beyond worldly existence, how can there be well-being for me?
यावन् नाधिगतं ज्ञानं यावन् न समतोदिता । यावन् नाभ्युदितो बोधस् तावन् नः कुशलं कुतः
As long as knowledge has not been attained, as long as equanimity has not arisen, as long as awakening has not dawned, how can there be well-being for us?
आशा यावद् अशेषेण न लूनाश् चित्तसम्भवाः । वीरुधो दात्रकेणेव तावन् नः कुशलं कुतः
As long as hope, arising from the mind, has not been completely cut off, like shoots by a donor, how can there be well-being for us?
आत्मलाभं विना साधो विना ज्ञानमहौषधम् । उदेति पुनर् एवेयं दुस्संसृतिविषूचिका
Without attaining the Self, O noble one, without the great medicine of knowledge, this dreadful disease of worldly existence arises again and again.
शैशवाङ्कुरितारम्भो नवयौवनपल्लवः । जराकुसुमितो ऽभ्येति पुनस् संसारदुर्द्रुमः
The dreadful tree of worldly existence begins to sprout with childhood, puts forth the tender leaves of youth, and then comes to flower with old age.