मयि याते ततो दीर्घे गगनाध्वन्य् अदृश्यताम् । निवृत्तो ऽसौ विहङ्गेशो दुस्त्यजा सङ्गतिस् सताम्
When I had gone far along the path of the sky, he, the lord of birds, was no longer seen; such association with the virtuous is hard to abandon.
अन्योऽन्यं मयि तस्मिंश् च तरङ्गक इवाम्बुधौ । व्योमन्य् अदृश्यतां याते गतस् स्मृत्या मुनीन् अहम्
As I and he vanished into the sky, like waves in the ocean, I remembered the sages.
सप्तर्षिमण्डलं प्राप्य जायया परिपूजितः । विस्मयोत्फुल्लहृदयस् ततो ऽहं राघवावसम्
Reaching the circle of the Seven Sages, I was honored by my wife; my heart blossomed with wonder, and thus I remained with Raghava.
भुसुण्डो भव्यतुण्डो ऽसौ तस्मिन् कल्पलतालये । समश् शान्तमना मान्यस् स्वसमाधानवान् अभूत्
That Bhusunda, of auspicious beak, in that abode of the wish-fulfilling creeper, remained calm-minded, respected, and steadfast in his own absorption.
जीवत्य् अद्यापि मतिमांस् तस्मिन्न् एव लतादले । तत्रैव संस्थितो मेरोस् तथैव कनकद्रुमे
Even today, that wise one lives there on that very leaf of the creeper, remaining in the same place on the golden tree of Meru.
याते कृतयुगस्यादौ पुरा वर्षशतद्वये । सङ्गतो ऽहं भुसुण्डेन मेरौ शृङ्गद्रुमे ऽभवम्
When, long ago, two hundred years had passed at the beginning of the Krita Yuga, I met Bhusunda on Meru, on the tree at its summit.
अद्य राम कृते क्षीणे त्रेता सम्परिवर्तते । मध्ये त्रेतायुगस्यास्य जातस् त्वं रिपुसूदन
Now, O Rama, as the Krita Yuga has ended, the Treta Yuga is unfolding; in the middle of this Treta Yuga, you have been born, O destroyer of foes.
पुनर् अद्याष्टमं वर्षं तत्रैवोपरि भूभृतः । मिलितो ऽभूद् भुसुण्डो ऽसौ तथैवाजररूपवान्
Again, today, in the eighth year, on that very summit of the mountain, Bhusunda, still possessing the same ageless form, has come together with me.
इतीदं कथितं चित्रं भुसुण्डोदन्तम् उत्तमम् । श्रुत्वा विचार्य चैवान्तर् यद् युक्तं तत् समाचर
Thus, this marvelous and excellent account of Bhusunda has been told; having heard and reflected upon it, act as is appropriate.
इति सुमुनिभुसुण्डसङ्कथां यो विमलमतिः प्रविचारयिष्यतीह । भवभयबहलां कुसंसृतिं स प्रसभम् असत्सरितं तरिष्यतीति
Whoever, with pure intellect, will contemplate here the dialogue of the noble sage Bhusunda, will forcibly cross the dense, fearful, false river of worldly existence.
एवं भुसुण्डवृत्तान्तः कथितस् ते मयानघ । अनया प्रज्ञया तीर्णो भुसुण्डो मोहसङ्कटात्
Thus, O sinless one, I have related to you the story of Bhusunda; by this wisdom, Bhusunda crossed over the peril of delusion.
एतां दृष्टिम् अवष्टभ्य स्वप्राणाभ्यासपूर्विकाम् । भुसुण्डवन् महाबाहो भव तीर्णभवार्णवः
Relying on this vision, preceded by the practice of self-inquiry, O mighty-armed one, become like Bhusunda—one who has crossed the ocean of worldly existence.
यथा ज्ञानेन योगेन सन्तताभ्यासजन्मना । भुसुण्डो ऽवाप्तवान् प्राप्यं तथा साधय तत् पदम्
Just as Bhusunda attained what was to be attained through knowledge, yoga, and the practice born of constant repetition, in the same way, strive to realize that state.
असक्तबुद्धयस् सन्तो भुसुण्डवद् अवस्थितिम् । प्राप्नुवन्ति परे तत्त्वे प्राणापानावलोकिनः
The wise, whose minds are unattached, who observe the flow of breath, attain the state of Bhusunda, established in the supreme reality.
एता विचित्रा भवता श्रुता विज्ञानदृष्टयः । इदानीं धियम् आलम्ब्य यथेच्छसि तथा कुरु
These various perspectives of knowledge have been heard by you; now, relying on your own understanding, act as you wish.
भगवन् भवता भूमिभास्वता ज्ञानरश्मिभिः । हार्दम् उद्दामदौरात्म्यं प्रमृष्टम् अखिलं तमः
O venerable one, by your radiance on earth and rays of knowledge, all the intense inner darkness of wickedness has been completely wiped away.
प्रबुद्धास् स्मः प्रहृष्टास् स्मः प्रविष्टास् स्मस् स्वम् आस्पदम् । स्थितास् स्मो ज्ञातविज्ञेया भवन्तो ह्य् अपरा इव
We are awakened, we are delighted, we have entered our own abode; we are established, having known what is to be known—indeed, we are like others altogether.
अहो भुसुण्डचरितं परं विस्मयकारकम् । भगवन् भवता प्रोक्तम् उत्तमार्थावबोधदम्
Ah, the story of Bhusunda is truly astonishing; O venerable one, as told by you, it imparts the highest understanding of meaning.
भुसुण्डचरिते ब्रह्मन्न् एतस्मिन् यत् त्वया विभो । तच् छरीरगृहं प्रोक्तं मांसचर्मास्थिनिर्मितम्
O Brahman, in this account of Bhusunda, what you have described as the house of the body is said to be made of flesh, skin, and bone.
तत् केन नाम रचितं कुतो वा तत् समुत्थितम् । कथं वा स्थितिम् आयातं को वा तत्रावतिष्ठते
By whom, indeed, was that constructed? From where did it arise? How did it come to exist, and who abides there?
परमार्थावबोधाय दोषापाकरणाय च । शृणु राघव तत्त्वेन वक्ष्यमाणम् इदं मया
For the sake of true understanding and the removal of error, listen, Raghava, as I now speak this to you in reality.
अस्थिस्थूणं नवद्वारं रक्तमांसावलेपनम् । शरीरसदनं राम न केनचिद् इदं कृतम्
This body, a house of bones with nine gates, smeared with blood and flesh, O Rama, has not been made by anyone.
आभासमात्रम् एवेदम् इत्थम् एवावभासते । द्विचन्द्रविभ्रमाकारं सद् असच् च व्यवस्थितम्
This appears merely as an appearance; it shines forth just so, like the illusion of two moons, established as both real and unreal.
द्विचन्द्रविभ्रमविधौ द्विचन्द्रत्वं सद् एव हि । वस्तुतश् चैक एवेन्दुस् स्थितिर् देहे तथैव हि
In the illusion of seeing two moons, there is truly only one moon; in reality, there is only one, and so it is with the body as well.
देहप्रत्ययकाले हि देहो ऽयं सन् व्यवस्थितः । असन्न् एव वस्तुतस् स प्रोक्तस् सदसदात्मकः
At the time of bodily perception, this body is considered existent; but in reality, it is said to be non-existent, having the nature of both existence and non-existence.
स्वप्नस् स्वप्नविधौ सत्यस् त्व् अन्यदा स मुधैव हि । बुद्बुदो बुद्बुदविधौ सत्यो मिथ्यैव चान्यदा
A dream is real during the state of dreaming, but at other times it is indeed false; a bubble is real while it lasts, but at other times it is unreal.
देहो देहावधौ सत्यो ऽप्य् असत्य इतरावधौ । प्रतिभासावधौ तापे जलं सद् असद् अन्यदा
The body is real as long as the body lasts, but unreal at other times; water appears real in a mirage, but at other times it is not.
प्रतिभासावधौ देहस् सन्न् असंस् त्व् अन्यदा स्मृतः । आभासमात्रम् एवेदम् इत्थं सम्प्रति भासते
In the moment of appearance, the body is considered real, but at other times it is said to be unreal; thus, this now appears as mere appearance.
अयं नामाहम् इत्य् अन्तर् गृहीतमननं स्थितम्
This notion, 'I am so-and-so,' is an idea held within the mind.
मांसास्थिमयनिर्माणं देहो नान्यद् इति भ्रमम् । त्यज सङ्कल्पनिर्माणा देहास् सन्ति सहस्रशः
The belief that the body, made of flesh and bone, is the self—abandon this delusion born of imagination; there are thousands of bodies created by thought.