यमबन्धुत्वम् अरिषु येन पापाशयेषु च । दीनारिस्त्रीदृशा श्यामवपुषा प्रकटीकृतम्
His kinship with Yama was made manifest among enemies and those of evil intent, by his dark form, like the goddess of misfortune to the wretched, the hostile, and women.
प्रतापेनार्कवंशत्वं येनारिषु व्यतन्यत । सोम्यत्वं तु सुहृद्विप्रवधूगुर्वाद्यबन्धुषु
By his radiance, his belonging to the solar race was displayed among foes; but among friends, Brahmins, wives, teachers, and other kin, he showed the gentleness of the moon.
यस्याननाब्जम् आश्रित्य लक्ष्मीर् भ्रूभ्रमरी सखी । अमन्यत हरेर् वक्षẖ क्षपाकुसुमपेलवम्
Lakshmi, with her brows like bees, taking refuge in the lotus of his face, considered the chest of Hari, soft as night-blooming flowers, to be inferior.
यस्य शीतलशुक्लेन यशसा वलितं जगत् । करोति चक्रवाकानां पूर्णेन्दूदयविभ्रमम्
The world was adorned by his cool, pure fame, which created for the chakravaka birds the illusion of a full moon rising.
सो ऽखण्डशक्तिप्रसरं स्वाराज्यं परिपालयन् । कदाचिद् एकान्तगतो मनसा समचिन्तयत्
He, maintaining his undivided sovereignty, once, when alone, reflected in his mind.
जरामरणसङ्क्षोभसुखदुẖखभ्रमस्थितेः । अस्य दृश्यप्रपञ्चस्य को हेतुस् स्याद् इति स्वयम्
What could be the cause of this visible world, which is subject to the confusion of old age, death, pleasure, pain, and delusion?
जगतो न विवेदासौ कारणं चिन्तयन्न् अपि । बालो ऽभ्रस्तनितस्येव तेनासौ पर्यतप्यत
Though he pondered the cause of the world, he did not discern it; thus, like a child frightened by thunder, he was tormented.
अथैकदापृच्छद् असौ ब्रह्मलोकागतं मनुम् । पूजितं स्वसभासंस्थं भगवन्तं प्रजापतिम्
Then, on one occasion, he questioned Manu, the revered lord of creatures, who had come to Brahmaloka and was honored, seated in his own assembly.
संयोजयति धार्ष्ट्येन भगवन् भूरितेजसम् । भवत्प्रसाद एवायं भवन्तं प्रष्टुम् ओजसा
With boldness he addressed him: 'Lord of great splendor, it is only by your grace that I have the strength to question you.'
स्फुरता हृदये नित्यं धूमश्यामेन तापिना । दह्ये ऽहं संशयेनान्तर् वाडवेनेव वारिधिः
A burning doubt, dark as smoke, constantly flares in my heart; I am scorched by this uncertainty, as the ocean is by the submarine fire.
कुतस् सर्गो ऽयम् आयातẖ किंस्वरूपश् च कथ्यते । कथं केष्व् अवतिष्ठन्ते जरार्तिमरणापदः
From where has this creation arisen, and what is its true nature? How do the calamities of old age, disease, and death persist in it?
अहं कथं वा विषमाद् अस्मात् संसृतिविभ्रमात् । विमुच्येय घनास्तीर्णाज् जालाद् इव विहङ्गमः
How may I be freed from this perilous confusion of worldly existence, as a bird escapes from a net thickly spread?
त्वम् एवास्य प्रपञ्चस्य जानासि सकला गतीः । गम्भीरस्यातिलोलस्य वरुणो ऽम्बुनिधेर् इव
You alone know all the courses of this universe, as Varuna knows the depths of the ever-restless ocean.
सन्देहवृक्षपरशुर् हार्दध्वान्तदिवाकरः । परमामृतशीतांशुस् त्वम् एकḫ परमेश्वरः
You are the axe that fells the tree of doubt, the sun that dispels the darkness of the heart, the moon of supreme nectar—You alone are the Supreme Lord.
अहो नु चिरकालेन विवेके प्रविकासिनि । विततानर्थविच्छेत्ता सारḫ प्रश्नस् त्वया कृतः
Ah, after such a long time, as discernment has blossomed, you have asked a question that truly severs the web of false values.
संसाराम्भोधितरणं परं विश्रमणं धियः । दृश्यतृण्यामहावातं यथापृष्टम् इदं शृणु
This is the means to cross the ocean of worldly existence, the supreme rest for the mind, the great wind that scatters the mirage of perception—listen as you have asked.
यद् इदं दृश्यते किञ्चित् तन् नास्ति नृप किञ्चन । रज्ज्वाम् इव भुजङ्गत्वम् असद् एवेदम् उत्थितम्
Whatever is seen here, O King, is in truth nothing at all; like the appearance of a snake in a rope, this arises as an unreality.
यथा गन्धर्वनगरं यथा वारिमतिर् मरौ । यथा शुक्तौ रजतता यथा द्वित्वं सुधानिधौ
Just as a city of the Gandharvas, or water in a mirage, or silver in a shell, or duality in the moon—
सर्वं मिथ्यावभासात्म स्फुरतीदम् असन्मयम् । प्रविलोलोज्ज्वलालातलोचनभ्रमचक्रवत्
All this shines forth as if real, but is composed of unreality, like the whirling circle of fire seen by the unsteady, radiant eye.
यत् तु नो दृश्यते किञ्चिद् यन् नकिञ्चिद् इति स्मृतम् । मनष्षष्ठेन्द्रियातीतं यत् खाद् अपि नकिञ्चन
But that which is not seen as anything, which is remembered as 'nothing at all,' which is beyond mind and the six senses, which is nothing even in space—
अविनाशं तद् अस्तीह तत् तद् आत्मेति कथ्यते । तत् तत् तत् परमं ब्रह्म तत् तत् सद् अमलं परम्
That which is imperishable exists here; it is called the Self in various ways. That, that, that is the supreme Brahman, that is the pure, highest reality.
अनन्तभूतपर्णाया जाताया व्योमकानने । ऋक्षजालकपुष्पायास् सर्गवल्ल्यास् तु तद् रसः
The essence of that is found in the forest of space, in the infinite-leaved creeper of creation, in the flowers of the constellation-net.
तत् तच् चिन्मात्रम् आभानं यत् परिस्फुरति स्वयम् । अक्षुब्धाम्भोधिजलवत् तज् जगज्जालतां गतम्
That is pure consciousness alone, which shines forth by itself; like undisturbed water, it has become the web of the world.
एवं परात् समायाता राजन् सर्गपरम्पराः । तस्मिन्न् एव महादर्शे प्रतिबिम्बम् उपागताः
Thus, O King, the succession of creations arises from the Supreme; all are reflected in that great mirror.
तास् स्वभावसमुत्पन्ना बह्व्यस् स्फुरणशक्तयः । पश्चात् कारणतां यान्ति मिथो जीवादिनामभिः
These many powers, arising from their own nature, later take on causal roles, and are known by names such as 'living beings' and others.
काश्चिद् ब्रह्माण्डतां यान्ति काश्चिद् गच्छन्ति भूतताम् । अन्यन् नानात्वम् इतरा भवत्य् एवं जगत्स्थितिः
Some attain the state of universes, some become elements; others become diversity, and thus the existence of the world proceeds.
गृहीतकलना ब्राह्म्यश् शक्तयस् स्वयम् एव हि । सङ्कल्प्य मितजीवत्वम् अहंज्ञानात्मिकास् स्थिताः
The powers belonging to Brahman, having assumed limitation, themselves imagine individuality, and remain as the essence of ego and knowledge.
ताẖ कोशकारक्रिमिवत् स्वयं गच्छन्ति बन्धनम् । प्राप्ताḫ परिमितं रूपं रञ्जनं स्फटिका इव
Like silkworms, they themselves enter into bondage; having attained a limited form, they become colored, like crystals.
बन्धो न सम्भवत्य् एव तास् स्वयं बन्धनं गताः । मुग्धा हि भीत्या पश्यन्ति यक्षं मातृस्तनेष्व् अपि
There is truly no bondage for those who themselves have entered bondage; out of fear, the innocent see a demon even in their mother's breast.
स्वभावतस् समुत्थाय निष्कारणम् अकारणम् । मिथẖ कारणतां यान्ति ब्राह्म्यस् स्फुरणशक्तयः
Arising naturally, without cause or reason, the powers of Brahman manifest and mutually assume the role of cause.