काञ्चनाम्भोजमुकुलसुन्दरैस् स्तनमण्डलैः । परिवेल्लितम् अन्योऽन्यं फलैः कान्तद्रुमं यथा
Their breasts, lovely as golden lotus buds, pressed together and mingled, like the fruits of beautiful trees entwined.
द्रुतहेमरसापूरनिर्झराभोगभासुरैः । कुर्वन्तम् ऊरुभिः काममन्दिरस्तम्भविभ्रमम्
With thighs shining like streams filled with flowing golden nectar, they created the illusion of pillars in a palace of desire.
निर्मलीकृतचन्द्रेण व्याप्तव्योम्ना विलासिना । लावण्यरसपूरेण तर्जयन्तम् इवापगाम्
With a purified moon, pervading the radiant sky, overflowing with the essence of beauty, as if challenging the rivers.
प्राकारैर् अमरोद्याने रथचक्रैर् मनोभुवः । उत्पथार्पितगङ्गाम्बुनितम्बतटसेतुभिः
With ramparts in the celestial garden, with chariot wheels of the mind-born god, and bridges of river water laid across unconventional paths.
सर्वत्र दृष्टसर्वाङ्गं विश्वरूपम् इवास्थितम् । प्रतिबिम्बितसर्वार्थम् अन्योऽन्यादर्शतां गतम्
Everywhere, seen in all its limbs, established as the universal form; reflecting all objects, attaining mutual mirror-like existence.
कालकल्पतरोर् वर्षविटपात् पक्षपल्लवात् । विविधर्तुलताजालाद् दिनश्रीकलिकाकुलात्
From the branches and leaves of the wish-fulfilling tree of time, from the various cotton webs, and from the clusters of day’s glory buds.
आलोकपुष्परजसो जाताद् गगनकानने । स्फुरज्जगत्खगव्रातात् सप्ताब्ध्येकालवालकात्
From the pollen of luminous flowers born in the sky-forest, from the flock of birds flashing through the world, and from the single hair of seven oceans.
मासस्तबकवृन्तेषु वृद्धिं यान्तं रसान्वितम् । उद्धृत्योद्धृत्य सम्पूर्णं चालिताम्भोदपल्लवम्
In the stalks of the monthly clusters, growing with sap, repeatedly drawn and filled, the moving buds of water clouds.
आलोलालककेशाक्षितारकादिमधुव्रतम् । अमृतापद्विघाताय कोशसञ्चयकारिभिः
With bees of honey, eager for the nectar of star-eyed, wavy-haired flowers, creating stores for the obstruction of the immortal path.
दुष्प्रापे भूतसङ्घानां विकसत्कनकाम्बुजे । पद्मपल्लवसञ्छन्नं गुप्तं मेरोर् गुहान्तरे
Inaccessible to the hosts of beings, blooming with golden lotuses, concealed by lotus shoots, hidden within the cave of Meru.
शीतले स्वर्धुनीतीरे यत्नोत्सृष्टमलं पुरः । चन्द्रबिम्बफलापूरम् एकत्रैवोपसम्भृतम्
On the cool bank of the celestial river, there was a heap of fruit, as if a pile of moon-disks and fruit had been gathered together in one place, freshly arranged and spotless before him.
स्त्रैणम् आलोक्य तत् कान्तं सहसैव मनो मुनेः । अनाश्रितविवेकांशं बभूवानन्दितं स्फुरत्
Seeing that beautiful woman, the sage's mind was suddenly captivated; it became delighted and radiant, lacking any recourse to discrimination.
आनन्दवलिते चित्ते क्षुब्धे प्राणानिले स्थिते । बभूव तस्य तुष्टस्य मदनस्खलितं तदा
With his mind overflowing with delight, his breath agitated and unsteady, in that moment of satisfaction, he experienced a stumble caused by desire.
फलं रसापूर्णम् इव ग्रीष्मान्त इव तोयदः । प्रत्यग्रः पादपश् छिन्नलतावृन्त इवोत्तमः
Like a fruit filled with fresh juice, like a raincloud at the end of summer, like a young tree with its creeper just cut, he was at his peak.
अवश्यायकणस्यन्दी शशाङ्क इव वा मुनिः । बिसं द्विधा यातम् इव गलत्साररसो ऽभवत्
The sage, like the moon dripping nectar, became as if a lotus stalk split in two, its essence flowing out, unable to restrain the necessary outpouring.
तादृशो ऽपि बहुज्ञो ऽपि जीवन्मुक्तो ऽप्य् असौ मुनिः । निरिच्छो ऽपि निरास्थो ऽपि नकिञ्चिदुपमो ऽप्य् अलम्
Even though he was such a one—learned, liberated while living, without desire, detached, and without any comparison—still, the sage was overcome.
सबाह्याभ्यन्तरं नित्यम् आकाशविशदो ऽपि च । नारदो ऽपि कथं ब्रह्मन् मदनस्खलितो ऽभवत्
How is it, O Brahman, that even Nārada—ever pure within and without, clear as the sky—was stumbled by desire?
सर्वस्या एव राजेन्द्र भूतजातेर् जगत्त्रये । देवादेर् अपि देहो ऽयं द्वयात्मैवं स्वभावतः
O king of kings, in all the three worlds, for every embodied being—even gods—this body is by nature dual in its constitution.
अज्ञम् अस्त्व् अथ वा तज्ज्ञं यावन् मत्तं शरीरकम् । सर्वम् एव जगत्य् अङ्ग सुखदुःखमयं स्मृतम्
Whether one is ignorant or knowledgeable, as long as the body is intoxicated by delusion, O dear one, the entire world is regarded as filled with pleasure and pain.
हृद्यादिना पदार्थेन केनचिद् वर्धते सुखम् । आलोक इव दीपेन महाम्बुधिर् इवेन्दुना
Happiness increases for someone through some pleasing object, just as light grows with a lamp, or the great ocean swells under the moon.
तुच्छादिना पदार्थेन दुःखं केनचिद् एति हि । तमो मेघपटेनेव स्वभावो ह्य् अत्र कारणम्
Through some trivial object, suffering arises for someone, just as darkness comes from a covering of clouds; in this, one's own nature is the cause.
स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते । दृश्यम् उल्लासम् आप्नोति प्रावृषीव पयोधरः
When one's pure and true nature is forgotten even for a moment, the visible world gains brilliance, like rain clouds swelling in the monsoon.
अनारतानुसन्धानाद् अनुन्मेषम् अविस्तृते । स्वरूपे नोल्लसत्य् एष चिति दृश्यपिशाचकः
But through unbroken contemplation, without even a blink or distraction, this phantom of perception does not arise in the pure nature.
यथा तमःप्रकाशाभ्याम् अहोरात्रं स्थितिं गतम् । तथैव सुखदुःखाभ्यां शरीरं स्थितिम् आगतम्
Just as day and night arise from darkness and light, so too the body comes to exist through pleasure and pain.
एते हि सुखदुःखे द्वे जन्मकारणदर्शनात् । अज्ञस्य लगतश् शुक्लपटकुङ्कुमवद् दृढम्
These two, pleasure and pain, are firmly joined for the ignorant, due to seeing them as causes of birth, like white cloth and red dye.
तज्ज्ञस्य त्व् अङ्ग लगतो मनाग् अपि चितेर् वशात् । यथा शुभाशुभौ रागाव् अनाक्रान्तान्तरौ मणेः
But for the one who knows the truth, O dear one, they are only slightly connected, and by the power of consciousness, attraction and aversion do not touch the jewel within.
पुरस्स्थवस्त्वभावेन रञ्जनां स्फटिको यथा । तज्ज्ञस् त्यजति हे साधो जीवन्मुक्तमतिर् मुनिः
Just as a crystal loses its coloration when the object before it is removed, so too, O noble one, does the sage of liberated mind abandon attachment.
वस्तु संश्लेषमात्रेण घनं रञ्जितचेतसः । गते ऽपि वस्तुनि दृढं दुर्धियः परितापिनः
When the mind is deeply colored by contact with objects, even after the object is gone, those of unsteady intellect remain tormented by strong impressions.
गते ऽपि कुङ्कुमे भस्त्रा तदीयम् अनुरञ्जनम् । न जहाति यथा मूढस् तथा विषयरञ्जनम्
Just as a bellows retains the red tint even after the vermilion is gone, so too does the deluded one not relinquish attachment to sense objects.
अनेनैव क्रमेणैतौ बन्धमोक्षौ व्यवस्थितौ । भावनातानवं मोक्षो बन्धो हि दृढभावनम्
In this very manner, bondage and liberation are established: liberation is the attenuation of imagination, while bondage is strong imagination indeed.