तन्वि किं शीघ्रम् एव त्वं विघ्नितानन्दम् आगता । आनन्दायैव भूतानि यतन्ते यानि कानिचित्
"Delicate one, why have you come so quickly, your joy interrupted? All beings strive only for happiness, whatever they may be."
भूयस् तोषय तं गच्छ कान्तं प्रणयवृत्तिभिः । परस्परेप्सितस्नेहो दुर्लभो हि जगत्त्रये
"Go, please your beloved further with acts of affection; mutual, desired love is rare indeed in all three worlds."
अहम् एतेन चार्थेन नोद्वेगं यामि मानिनि । यद् यद् इष्टतमं लोके तद् तद् देयं विजानता
"I am not troubled by this matter, proud one; whatever is most cherished in the world should be given by one who understands."
अहं कुम्भश् च तन्वङ्गि वीतरागाव् इह स्थितौ । दुर्वासश्शापजा बाला त्वं यद् इच्छसि तत् कुरु
"I and Kumbha, slender-limbed one, remain here free from passion; you, child born of Durvasa's curse, do as you wish."
एवम् एष महाभाग स्त्रीपुम्भावो हि चञ्चलः । कामो ह्य् अष्टगुणस् स्त्रीणां न कोपं कर्तुम् अर्हसि
In this way, O noble one, the nature of women and men is indeed fickle; desire in women is eightfold, so you should not become angry.
अबलाहम् अनेनास्मि क्रान्ता गहनकानने । त्वयि सन्ध्याजपपरे किं करोमि वराकिका
I am weak and have been overcome by this in the deep forest; while you are absorbed in evening prayers, what can this poor woman do?
अबला वाक्यमात्रेण तावन् नरनिरोधनम् । करोति यावच् छिड्गेन नाङ्गे स्वे विनिवेशिता
A weak woman, merely by words, can restrain a man for a while, until, with a slight effort, she places herself upon his body.
स्त्रियास् सुन्दर यातायाः परपुंसाङ्गसङ्गमम् । मन्युर् निषेध आक्रन्दस् सतीत्वं किं करिष्यति
When a woman, O handsome one, has joined with another man's body, anger, prohibition, or lamentation—what can chastity accomplish?
अबला स्त्री तथा बाला मूढाहम् अपराधिनी । क्षन्तुम् अर्हसि मां नाथ क्षमावन्तो हि साधवः
I am a weak woman, a child, foolish and at fault; you ought to forgive me, O lord, for the virtuous are indeed forgiving.
मन्युर् मम न बाले ऽन्तर् विद्यते ख इव द्रुमः । केवलं साधुनिन्द्यत्वान् नेच्छामि त्वाम् अहम् वधूम्
Anger does not arise in me toward a child, just as there is no tree in the sky; only because it is condemned by the virtuous, I do not wish to accept you as my wife.
सुहृत्त्वेन वनान्तेषु पूर्ववत् समम् अङ्गने । वीतरागतया नित्यं तपसैव रमावहे
With friendship, as before, in the forest, together with you, O lady, I shall always delight in austerity, free from passion.
एवं समतया तत्र स्थिते तस्मिञ् शिखिध्वजे । चूडाला चिन्तयाम् आस तत्सत्येनोदिताशया
Thus, with equanimity established there in Śikhidhvaja, Cūḍālā began to reflect, with the intention declared by truth.
अहो बत परं साम्यं भगवान् अयम् आगतः । वीतरागभयक्रोधो जीवन्मुक्तो ऽवतिष्ठति
Oh, what supreme equanimity has come! This venerable one, free from passion, fear, and anger, stands as a liberated being while living.
नैनं हरन्ति भोगाशा न महत्यो ऽपि सिद्धयः । न सुखानि न दुःखानि नापदो न च सम्पदः
Desire for pleasures does not seize him, nor do even great supernatural powers; neither happiness nor suffering, neither misfortune nor prosperity affect him.
चिन्तितास् सकला एव प्रयान्त्य् एनम् अनिन्दिताः । मन्ये महर्द्धयः कान्ता नारायणम् इवापरम्
All thoughts, once conceived, depart from him without blame; I think that great fortunes, lovely as they are, are like another Nārāyaṇa to him.
आत्मवृत्तान्तम् अखिलं तद् एनं स्मारयाम्य् अहम् । कुम्भरूपम् इदं त्यक्त्वा चूडालैव भवाम्य् अहम्
I will remind him of his entire past, for I am truly Cūḍālā, having abandoned this form of the potter.
इति सञ्चिन्त्य चूडाला चूडालावपुर् अक्षतम् । दर्शयाम् आस तत्राशु त्यक्त्वा मदनिकावपुः
Thus reflecting, Cūḍālā quickly revealed her own unblemished form there, having cast off the form of Madanikā.
तस्मान् मदनिकादेहाच् चूडाला निर्गतेव सा । बभाव् इन्द्वमला मुक्ता निर्गतेव समुद्गकात्
Then, as if emerging from the body of Madanikā, Cūḍālā appeared like a spotless pearl coming forth from its shell.
तां ददर्शानवद्याङ्गीं पुरः प्रणयपेशलाम् । कान्तो मदनिकाम् एव चूडालां दयितां स्थिताम्
He saw before him his beloved Cūḍālā, flawless in form and full of affection, standing as Madanikā herself.
समुदिताम् इव माधवपद्मिनीम् उपगताम् इव भूमितलाच् छ्रियम् । प्रकटिताम् इव रत्नसमुद्गकात् परिददर्श निजां दयितां नृपः
The king beheld his beloved, as if she were a blossoming spring lotus, as if fortune had descended to earth, as if a jewel had been revealed from its casket.
अथ तां दयितां दृष्ट्वा विस्मयोत्फुल्ललोचनः । शिखिध्वज उवाचेदम् आश्चर्याकुलया गिरा
Then, seeing his beloved, Śikhidhvaja's eyes widened in astonishment, and he spoke these words, his voice filled with wonder:
का त्वम् उत्पलपत्त्राक्षि कुतः प्राप्तासि सुन्दरि । किमीहासि कियत्कालं किमर्थम् इह तिष्ठसि
Who are you, lotus-eyed one? From where have you come, beautiful lady? What do you seek, how long have you been here, and for what purpose do you remain?
अङ्गेन व्यवहारेण स्मितेनानुनयेन च । मम जाया विलासेन चूडालेवोपलक्ष्यसे
By your form, your manner, your gentle smile, and your charming ways, you appear to me as my wife Cūḍālā.
एवम् एव प्रभो विद्धि चूडालास्मि न संशयः । अकृत्रिमेन देहेन लब्धो ऽस्य् अद्य मया स्वयम्
Just so, O lord, know for certain that I am Cūḍālā; today I have come to you myself, in this uncontrived body.
कुम्भादिदेहनिर्माणस् त्वां बोधयितुम् एष मे । प्रपञ्चश् शतशाखत्वम् इह यातो वनान्तरे
The creation of the body of Kumbha and others was only to awaken you; for this purpose, I have assumed countless forms in this forest.
यदा राज्यं परित्यज्य मोहेन तपसे वनम् । त्वम् अगास् तत्प्रभृत्य् एव त्वद्बोधायाहम् उद्यता
When, deluded, you abandoned the kingdom and came to the forest for austerity, from that moment I have been striving for your awakening.
अनेन कुम्भदेहेन मयैवं त्वं विबोधितः । मायया न तु कुम्भादि किञ्चित् सत्यं महीपते
It was I who awakened you in this form of Kumbha; all this was by my power of illusion—O king, there was nothing real about Kumbha or the rest.
बुद्धो विदितवेद्यस् त्वं ध्यानेनैतद् अखण्डितम् । सर्वं पश्यसि तत्त्वज्ञ ध्यानेनाश्व् अवलोकय
You are awakened, you know what is to be known, and by meditation you perceive this unbroken reality; see everything, O knower of truth, by meditation, just as a horse is seen.
अथ चूडालयेत्य् उक्ते बद्ध्वा परिकरं नृपः । आत्मोदन्तम् अशेषेण ध्यानेनालम् अवैक्षत
Then, when Cudāla spoke, the king fastened his garment and, through meditation, fully observed the entirety of his own story.
आ स्वराज्यपरित्यागाच् चूडालादर्शनावधिम् । सर्वं मुहूर्तध्यानेन स्वात्मोदन्तं ददर्श सः
From the renunciation of sovereignty up to the moment of seeing Cudāla, he perceived his whole self-narrative in a single instant of meditation.