एकैवाकाशसङ्काशे केवले हृदये रमे । न रमे राजलीलासु तेनास्मि श्रीमती स्थिता
I delight alone in the heart, which is like the sky, solitary and pure; I do not delight in royal amusements—by that, I, the fortunate one, remain established.
आत्मन्य् एव हि तिष्ठामि न वनोद्यानसद्मसु । न भोगौघेषु शय्यासु तेनास्मि श्रीमती स्थिता
I abide only in the Self, not in forests, gardens, or palaces, nor in heaps of enjoyments or on beds—by that, I, the fortunate one, remain established.
जगतां प्रभुर् एवास्मि नकिञ्चिन्मात्ररूपिणी । इत्य् आत्मन्य् एव तिष्ठामि तेनाहं श्रीमती स्थिता
I am indeed the master of the worlds, yet I am of the nature of mere nothingness; thus I abide in myself alone, and by this I remain truly blessed.
अन्यैवाहम् इयं नाहम् अन्या चेयं च वाप्य् अहम् । सर्वम् अस्मि नकिञ्चिद् वा तेनाहं श्रीमती स्थिता
I am other than this, and this is not myself; yet this too may be myself, or I may be all, or nothing at all; thus I remain truly blessed.
यत् पश्यामि न पश्यामि तत् पश्याम्य् अन्यद् एव यत् । इति सम्यक् प्रपश्यामि तेनाहं श्रीमती स्थिता
What I see, I do not see; what I perceive is something else entirely; thus I perceive rightly, and by this I remain truly blessed.
न सुखं प्रार्थये नार्थं नानर्थं चेतरां स्थितिम् । यथाप्रप्तेन तुष्यामि तेनाहं श्रीमती स्थिता
I do not desire pleasure, nor wealth, nor misfortune, nor any other state; I am content with whatever comes, and by this I remain truly blessed.
तनुविद्वेषरागाभिस् तज्ज्ञाभिश् शास्त्रदृष्टिषु । रमे सह वयस्याभिस् तेनास्मि श्रीमती स्थिता
With companions who are free from attachment and aversion to the body, who possess such knowledge and see according to scripture, I delight; and by this I remain truly blessed.
पश्यामि यन् नयनरश्मिभिर् इन्द्रियैर् वा चित्तेन चेह हि तद् अङ्ग न किञ्चिद् एव । पश्यामि तद्विरहितं तु नकिञ्चिदाभं पश्यामि सम्यग् इति नाथ चिरोदयास्मि
Whatever I see here with the rays of my eyes, with the senses, or with the mind, O Lord, is truly nothing at all; what I see is devoid of that, appearing as nothing; thus, I perceive rightly and have long since attained illumination.
एवम् आत्मनि विश्रान्तां वदन्तीं तां वराननाम् । असम्बद्धप्रलापासि बालासीति वदञ् शनैः
As she spoke thus, resting in herself, that beautiful-faced one, he gently said, 'You speak disconnected words, like a child.'
भोगलम्पटया बुद्ध्या मुग्धाम् आशङ्क्य तां प्रियाम् । अबुद्ध्वा तद्गिराम् अर्थं विहस्योवाच भूपतिः
Suspecting his beloved to be naive, with a mind greedy for enjoyment, and not understanding the meaning of her words, the king laughed and spoke.
असम्बद्धप्रलापासि बालासि वरवर्णिनि । रमसे वाक्यलीलाभी रमस्वावनिपात्मजे
O beautiful one, you are uttering incoherent words like a child; you delight in the play of speech—so delight in the son of the earth as well.
किञ्चित् त्यक्त्वा नकिञ्चिद् यो गतः प्रत्यक्षसंस्थितम् । त्यक्तप्रत्यक्षसद्रूपस् स कथं किल शोभते
One who, having abandoned something, has gone to nothingness and remains established in the evident, having given up the true nature of the evident—how indeed does he shine?
भोगैर् अभुक्तैस् तुष्टो ऽहम् इति भोगाञ् जहाति यः । रुषेवाशनपानाद्यान् स कथं किल शोभते
He who, satisfied with enjoyments not yet experienced, abandons pleasures—like one angry with food and drink—how indeed does he shine?
वाहनाशनशय्यादि सर्वं सन्त्यज्य धीरधीः । यस् तिष्ठत्य् आत्मनैवैकस् स कथं किल शोभते
He whose firm intellect abandons all, such as vehicles, food, beds, and stands alone by himself—how indeed does he shine?
स्वयं नकिञ्चिद् एवाहं जगदीशो ऽस्मि चेति च । निश्चयो यस्य दुर्बुद्धेस् स कथं किल शोभते
He whose conviction is, 'I am nothing at all, yet I am the lord of the world,' though his intellect is weak—how indeed does he shine?
आत्मन्य् एवात्मनैकान्ते त्यक्तसर्वसमागमः । यस् स्थितश् श्वभ्रतरुवत् स कथं किल शोभते
He who, having abandoned all association, remains alone within himself, like a pit—how indeed does he shine?
नाहं देहो ऽन्यद् एवाहं नकिञ्चित् सर्वम् एव हि । एवं प्रलापो यस्यास्ति स कथं किल शोभते
He who says, 'I am not the body, I am something else, I am nothing, yet I am everything'—how indeed does he shine, whose speech is like this?
यत् पश्यामि न पश्यामि तत् पश्याम्य् अन्यद् एव यत् । प्रलाप इत्य् असन् यस्य स कथं किल शोभते
He who says, 'What I see, I do not see; what I see is something else'—whose speech is thus false—how indeed does he shine?
तस्मान् मुग्धासि बालासि चपलासि विलासिनि । नानालापविलासेन क्रीडसि क्रीड सुन्दरि
Therefore, you are innocent, childlike, restless, and playful; you engage in various conversations and amusements, playing, O beautiful one.
प्रविहस्याट्टहासेन शिखिध्वज इति प्रियाम् । मध्याह्ने स्नातुम् उत्थाय निर्जगामाङ्गनागृहात्
With loud laughter, saying 'Śikhidhvaja,' his beloved, at midday, rose to bathe and departed from the women's quarters.
कष्टं नात्मनि विश्रान्तो मद्वचांसि न बुद्धवान् । राजेति खिन्ना चूडाला स्वव्यापारपराभवत्
Alas, he does not find rest in himself, nor does he understand my words; distressed, Cūḍālā became absorbed in her own pursuits.
तदा तथाङ्ग तत्राथ तादृशाशययोस् तयोः । ताभिः पार्थिवलीलाभिर् दिवसस् स जगाम ह
Then, O friend, in that place, with such intentions in both of them, the days passed by with those royal amusements.
क्रमेण मासा ऋतवो राम संवत्सरास् तथा । अतीता बहवस् तत्र दम्पत्योस् स्निग्धयोस् तयोः
Gradually, months, seasons, and years passed there, O Rāma, for that affectionate couple.
एकदा नित्यतृप्ताया निरिच्छाया अपि स्वयम् । चूडालाया बभूवेच्छा लीलया खगमागमे
Once, even though Cūḍālā was always content and without desire, a wish arose in her to practice the art of flying for amusement.
खगमागमसिद्ध्यर्थम् अथ सा नृपकन्यका । सर्वभोगान् अनादृत्य समागम्य च निर्जनम्
For the accomplishment of the art of flying, that princess, disregarding all enjoyments, went to a secluded place.
एकैवैकान्तनिरता स्वासनावस्थिताङ्गका । ऊर्ध्वगप्राणपवनचिराभ्यासं चकार ह
Alone, absorbed in solitude, seated in her own posture, she practiced for a long time the exercise of directing the breath upward.
यद् इदं दृश्यते किञ्चिज् जगत् सस्थास्नुजङ्गमम् । स्पन्दस्य तत् क्रियानाम्नः फलम् इत्य् अनुभूयते
Whatever is seen here—this world, with its stationary and moving beings—is experienced as the result of the activity called 'vibration.'
कस्य स्पन्दविलासस्य घनाभ्यासस्य मे वद । ब्रह्मन् खगमनाद्य् एतत् फलं यत्नैकशालिनः
Tell me, O Brahman, whose is this display of vibration, this dense repetition? For whom is this result of single-minded effort, such as flying in the sky and so on?
आत्मज्ञो वाप्य् अनात्मज्ञस् सिद्ध्यर्थं लीलया तथा । कथं संसाधयत्य् एतद् यथावद् वद मे विभो
Whether one knows the Self or does not, whether for the sake of attainment or as a play—how does one accomplish all this? Tell me precisely, O Lord.
त्रिविधं सम्भवत्य् अङ्ग साध्यं वस्त्व् इह सर्वतः । उपादेयं च हेयं च तथोपेक्ष्यं च राघव
O Raghava, in all things to be accomplished here, three kinds are found: that which is to be accepted, that which is to be rejected, and that which is to be disregarded.