भवद्वितीर्णया योगयुक्त्या विश्रान्तवान् अहम् । यथा साधो तथा मन्ये स्वर्गे विश्रमणं कुतः
By the method of yoga that you have taught, I have found rest; O noble one, I think, where could there be rest in heaven?
ताम् एव स्वस्थितिं स्वच्छाम् अवलम्ब्य प्रकाशिनीम् । विहरेह यथाकामं स्वर्गे भूमितले ऽथ वा
Relying on that very pure and luminous state of your own being, dwell here as you wish—whether in heaven or upon the earth.
परे पदे महानन्दे कच्चिद् विश्रान्तवान् असि । इदं भेदमयं दुःखं कच्चित् सन्त्यक्तवान् असि
Have you found rest in that supreme state of great bliss? Have you abandoned this suffering that is made of division?
कच्चिद् आपातरम्येभ्यस् सङ्कल्पेभ्यो रतिर् भृशम् । निर्मूलतां गता राजन्न् ओघतीरलतेव ते
O King, has your attachment to those thoughts that appear delightful at first truly been uprooted, like a creeper on the riverbank?
हेयादेयदशातीतं शान्तं समसमस्थिति । यथाप्राप्तेष्व् अनुद्वेगि कच्चित् तव मनस् स्थितम्
Is your mind established in a state beyond acceptance and rejection, peaceful and equanimous, undisturbed by whatever arises?
त्वत्प्रसादेन भगवन् दृष्टा दृश्यातिगा गतिः । प्राप्तस् संसारसीमान्तो लब्धो लब्धव्यनिश्चयः
By your grace, O Lord, I have seen the path that transcends the seen; the boundary of samsara has been reached, and certainty about what is to be attained has been gained.
चिरायातिचिरेणैव विश्रान्तास् स्मो निरामयाः । लब्धं लब्धव्यम् अखिलं तृप्तास् स्मश् चिरम् अक्षताः
After a long time, we have finally found rest and are free from affliction; all that was to be attained has been attained, and we have been satisfied for a long time, unharmed.
नोपदेष्टव्यम् अस्माकं किञ्चिद् अप्य् उपयुज्यते । सर्वत्रैवातितृप्तास् स्मस् संस्थितास् स्मो गतज्वरम्
There is nothing that needs to be instructed to us, nor is anything useful; everywhere we are completely satisfied, established, and free from distress.
ज्ञातम् अज्ञातम् अप्राप्तं सम्प्राप्तं त्यक्तम् आश्रितम् । त्वत्त्वं परत्वं मत्त्वं मे खस्येवास्ति न किञ्चन
Known and unknown, unattained and attained, abandoned and embraced—yourness, otherness, myness—for me, as in the sky, nothing remains.
निस्संसृतिर् विगतमोहभयाभिरामो नित्योदितस् समसमाशयसर्वसोम्यः । सर्वात्मकस् सकलसङ्कलनाविमुक्त आकाशकोशविशदश् शमम् आस्थितो ऽस्मि
I am free from samsara, delightful in the absence of delusion, fear, and longing, ever awakened, with equal disposition and all-round serenity; I am the essence of all, released from all aggregation, clear as the sky's expanse, established in peace.
इत्य् अध्यात्मविचित्राभिः कथाभिस् तौ परस्परम् । आसतां वेद्यवेत्तारौ मुहूर्तत्रितयं वने
Thus, with these wondrous spiritual conversations, the two—knower and known—sat together for three moments in the forest.
तत उत्थाय कस्मिंश्चित् स्नातौ सरससारसे । सरोवरे वने चैव विहृतौ नन्दनोपमे
Then, rising up, they bathed in some lake among the forest lotuses, and wandered in the forest, which was like paradise.
तेनाचारेण ताभिश् च कथाभिस् तौ वनेचरौ । नीतवन्तौ दिनान्य् अष्टौ तासु काननवीथिषु
Through such conduct and those conversations, the two wanderers of the forest spent eight days along those woodland paths.
अथ कुम्भ उवाचान्यद् वनं यावो गिराव् इति । तद् ॐ इति नृपो मत्वा ताव् उभौ प्रविचेरतुः
Then Kumbha said, 'Let us go to another forest, to the mountain.' The king, agreeing with 'Om,' and considering thus, both set out to roam.
वनान्य् अनेकरूपाणि जङ्गलानि तटानि च । सरांसि गुल्मजालानि शृङ्गाणि गहनानि च
They traversed forests of many forms, jungles, riverbanks, lakes, thickets of shrubs, and dense mountain peaks.
नदीर् देशांस् तथा ग्रामान् नगराणि पुराणि च । मरून् घोरान् गिरीन् कुञ्जांस् तीर्थान्य् आयतनानि च
They also crossed rivers, regions, villages, ancient cities, dreadful deserts, mountains, groves, sacred fords, and shrines.
समम् एव समस्नेहौ समवेषौ स्थिताव् उभौ । समसत्तौ समोत्साहौ सस्नतुस् तस्थतुस् तथा
Both, equal in affection and appearance, stood together, equal in disposition and enthusiasm; they bathed and remained thus.
आनर्चतुः पितॄन् देवान् बुभुजाते च राघव । समं तल्पे च शिश्याते समबुद्धी बभूवतुः
They honored the ancestors and gods, and ate together, O Raghava; they lay down together on the same bed and became of one mind.
तमालवनषण्डेषु मन्दारगहनेषु च । दम्पती स्निग्धहृदयौ सुहृदौ तौ विरेजतुः
In groves of tamala trees and in thickets of mandara, the two, united in affection and friendship, shone as a couple.
इदं ग्राह्यम् इदं नेति विकल्पकलना मनः । न जहार तयो राम वात्येव विबुधाचलम्
The mind, with its discriminations of 'this is to be accepted, this is not,' did not disturb them, O Rama, just as a storm does not shake a mountain.
विचेरतुस् तौ सुहृदौ क्वचिद् धूलिविधूसरौ । क्वचिच् चन्दनदिग्धाङ्गौ क्वचिद् भस्मानुरञ्जितौ
The two friends wandered here and there, sometimes covered in dust, sometimes their bodies smeared with sandalwood, and sometimes adorned with ashes.
क्वचिद् दिव्याम्बरधरौ चीराम्बरधरौ क्वचित् । क्वचित् पल्लवसञ्छन्नौ क्वचित् कुसुममण्डितौ
At times they wore divine garments, at times bark-cloth; sometimes they were covered with leaves, and sometimes adorned with flowers.
दिनैः कतिपयैर् एव गतचित्ततया तया । सत्त्वोदात्ततया चैव राजा कुम्भवद् आबभौ
Within just a few days, due to his mind having become detached and his nature elevated in purity, the king appeared as serene as a water-pot.
अथ तं सुरगर्भाभं चूडाला सा शिखिध्वजम् । दृष्ट्वा शोभाम् उपगतं चिन्तयाम् आस मानिनी
Then Cūḍālā, proud-minded, seeing Śikhidhvaja radiant like the son of the gods and possessing beauty, began to reflect.
अयं पतिर् अनिन्द्यात्मा तथेमा वनभूमयः । इयं स्थितिर् अनायासा यो न कामी स वञ्चितः
This husband of mine is blameless in soul, and so are these forest lands; this state is effortless—one who is not desirous is truly deceived.
जीवन्मुक्तधियां भोगे यथाप्राप्तम् अतिष्ठताम् । एकग्रहात्मिका तुच्छा मूढतैवोदिता भवेत्
For those whose minds are liberated while living, who accept enjoyments as they come, a narrow, one-pointed attitude is insignificant and arises only from delusion.
निजः पतिर् अनिन्द्यात्मा निराधित्वं नवं वयः । गृहाणि पुष्पजालानि सा हता या न कामिनी
One whose own husband is blameless in soul, youthful and unattached, and who does not accept garlands of flowers, she who is not passionate is truly ruined.
वनपुष्पलतागेहे स्वायत्ते भर्तरि प्रिये । रमते या न निर्दुःखा सा हतैव दुरङ्गना
In the forest dwelling of flowering vines, with a beloved husband under her control, she who does not delight, free from sorrow, is indeed a wretched woman.
वश्यं विवाहितं कान्तं पतिम् आसाद्य निर्जने । स्त्री सती या न रमते तां धिग् अस्तु दुरङ्गनाम्
Shame upon that woman who, having obtained a devoted and wedded husband in solitude, does not delight in him—she is truly called a wicked woman.
समुज्झता यथाप्राप्तम् अपि वेद्यविदा सता । अनिन्द्यं स्वम् उदारार्थं किं तज्ज्ञेन कृतं भवेत्
Even if a wise and learned person acquires something blameless and noble, what merit is there in that, if it is not used for a worthy purpose?