क्षतविक्षतसर्वाङ्गः करुणाक्रन्दकर्कशः । उपवासपरो ग्रामो दीनो मृतिपरस् स्थितः
The village, battered and wounded in every limb, harsh with pitiful cries, devoted to fasting, stands miserable, intent on death.
दिवसं प्रति वृक्षाणाम् अवश्यायास्रुबिन्दवः । गुच्छलोचनकोशेभ्यस् तापोष्णा निपतन्त्य् अधः
Every day, drops of dew-like tears fall downward, hot from the heat, from the clustered eyes of the trees.
प्रशान्तजनसञ्चारा रथ्याः क्षारविधूसराः । विधवा विगतानन्दास् संशून्यहृदयं गताः
The streets, deserted by peaceful people, are whitened with salt; widowed, joyless, and emptied of heart, they have become desolate.
कोकिलालिप्रलापिन्यो वृष्टिबाष्पहता लताः । उष्णोष्णश्वसना देहं घ्नन्ति पल्लवपाणिभिः
The vines, their bodies struck by the hot, burning wind, battered by rain and tears, chatter with the cries of cuckoos and bees, striking themselves with leafy hands.
आत्मानं शतधा कर्तुं बृहच्छ्वभ्राच् छिलातले । निर्झरा निपतन्त्य् एते तापतप्तशरीरकाः
These waterfalls, their bodies scorched by heat, fall from the great crevices onto the rocky ground, as if to shatter themselves into a hundred pieces.
निस्सङ्कथा गतश्रीका मूका विलुलिताशयाः । अन्धेन तमसा पूर्णा गृहा गहनतां गताः
The houses, deprived of conversation and fortune, mute, with scattered intentions, filled with blind darkness, have become dense and impenetrable.
उद्यानपुष्पषण्डेभ्यो रुदद्भ्यो भ्रमरारवैः । पूतिगन्धो विनिर्याति स्वामोदापरनामकः
From the flower clusters in the garden, as the bees cry out in lament, a foul odor arises, called by another name their former sweet fragrance.
चूतद्रुमविलासिन्यो विरसाः प्रतिवासरम् । लताः कृशा विलीयन्ते सङ्कुचद्गुच्छलोचनाः
The mango trees' companions, the vines, have lost their savor day by day; the slender creepers with shrinking bud-like eyes are fading away.
प्रक्षेप्तुम् अम्बुधौ देहं प्रवृत्ता गन्तुम् आकुलाः । कुल्याः कलकलालोला लोलयन्त्यस् तनुं भुवि
The streams, eager to cast their bodies into the ocean and longing to depart, move restlessly on the earth, their waters murmuring as they flow.
अशङ्कमषकापातस्पन्दम् अप्य् अतिचापलम् । कलयन्त्यस् स्थिता वाप्यो निस्स्पन्दानन्दम् आत्मनि
The ponds, unmoved, remain, counting even the slightest tremor from a falling gnat as excessive restlessness, delighting in the stillness within themselves.
गायत्किन्नरगन्धर्वविद्याधरसुराङ्गनम् । नूनम् अद्य नभो जातम् अस्मत्ताताभ्यलङ्कृतम्
Surely today the sky has become filled with the songs of kinnaras, gandharvas, vidyadharas, and celestial maidens, adorned by the arrival of our father.
तद् देव्यौ क्रियतां तावद् अस्माकं शोकनाशनम् । महतां दर्शनं नाम न कदाचन निष्फलम्
Therefore, let these goddesses now bring us relief from our sorrow; for the sight of the great is never without fruit.
इत्य् उक्तवन्तं सा पुत्रं मूर्ध्नि पस्पर्श पाणिना । पल्लवेनानता नम्रं मूलग्रन्थिम् इवाब्जिनी
Thus speaking to her son, she touched his head with her hand, as a lotus bends to touch its root-knot with a tender leaf.
तस्यास् स्पर्शेन तेनासौ दुःखदौर्भाग्यसङ्कटम् । जहौ प्रावृड्घनासङ्गाद् ग्रीष्मतापम् इवाचलः
By her touch, he cast off the distress and misfortune that bound him, as a mountain sheds the heat of summer when the monsoon clouds gather.
सर्वो गृहजनस् सो ऽथ तयोर् देव्योर् विलोकनात् । लक्ष्मीवान् दुःखनिर्मुक्तो बभूवामृतपो यथा
Then, upon seeing those two goddesses, all the people of the house became prosperous and free from sorrow, just as one is upon drinking the nectar of immortality.
तयास्य लीलया मात्रा पुत्रस्य ज्येष्ठशर्मणः । कस्मान् न दर्शनं दत्तं नो दत्तः कथितो ऽथवा
By her playful act, the mother did not grant a meeting or even mention of her son, Jyeṣṭhaśarma; why was this not given?
बुद्धः पृथ्व्यादिबोधेन येन पृथ्व्यादिसङ्घकः । तस्य पिण्डात्मतां धत्ते व्योमैवान्यस्य केवलम्
One who is awakened by knowledge of earth and the other elements, and thus perceives the aggregate of earth and so on, assumes individuality from that mass, just as space appears as something else.
असद् एवाङ्ग सद् इव भाति पृथ्व्यादिवेदनात् । यथा बालस्य वेतालो न भाति तदवेदनात्
O dear one, the unreal appears as real due to awareness of earth and the rest, just as a child does not see a ghost because he is unaware of it.
यथा पृथ्व्यादिता भाता न पृथ्व्यादि भवेत् क्षणात् । स्वप्ने स्वप्नपरिज्ञानात् तथा जाग्रत्य् अपि स्फुटम्
Just as the state of being earth and so on appears, but earth and the rest may vanish in an instant—so too, in a dream, due to dream-knowledge, and clearly even while awake.
पृथ्व्यादि खतया बुद्धं खम् इत्य् एवानुभूयते । तथा हि क्षुब्धधातूनां कुड्ये ऽपि ख इवोद्यमः
When awakened by the element of space, one experiences only space; likewise, when the elements are agitated, even a wall seems to have the activity of space.
स्वप्ने नगरम् उर्वी वा शून्यं खातं च बुध्यते । स्वप्नाङ्गना च कुरुते शून्याप्य् अर्थक्रिया नृणाम्
In a dream, a city or land may be perceived as empty or hollow; and even a dream-woman, though unreal, performs meaningful actions for men.
खं पृथ्व्यादितया बुद्धं पृथ्व्यादि भवति क्षणात् । मूर्छया परलोको ऽपि प्रत्यक्षम् अनुभूयते
Space, when known as earth and the rest, becomes earth and so on for a moment; through delusion, even the other world is directly experienced.
बालो व्योमैव वेतालं म्रियमानो ऽम्बरं वनम् । केशोण्डुकं खम् अन्यस् तु खम् अन्यो वेत्ति मौक्तिकम्
A child sees the sky as a goblin, a dying man sees the sky as a forest, one sees hair as a ball, another sees the sky as something else, and yet another sees a pearl in the sky.
त्रस्तक्षीवार्धनिद्राश् च नौयानाश् च सदैव खे । वेतालवच् च वृक्षादि पश्यन्त्य् अनुभवत्य् अपि
Those who are frightened, those who are half-asleep, and those who are on a boat always see and even experience trees and other things in the sky, like goblins.
प्रथाभावितम् एतेषां पदार्थानाम् अदो वपुः । अभ्यासजनितं भावि नास्त्य् एकं परमार्थतः
The forms of these objects are shaped by habitual imagination; what is produced by repeated impression appears, but in reality, not a single thing truly exists.
लीलया तु यथावस्तु बुद्धं पृथ्व्यादि नास्ति तत् । आकाशम् एव संवित्त्या भावित्वादितयोदितम्
But for one who knows the truth, earth and the rest do not exist as they appear; only space, arising from consciousness, is spoken of as existing.
ब्रह्मात्मैकचिदाकाशमात्रबोधवतो मुनेः । पुत्रमित्रकलत्राणि कथं कानि कदा कुतः
For the sage who knows the one expanse of consciousness as Brahman and Self, how, what, when, or where can there be sons, friends, or wives?
हस्तश् शिरसि यद् दत्तो लीलया ज्येष्ठशर्मणः । तत् प्रवाहस्थितारम्भसम्बोधायाश् चितेः फलम्
The act of placing the hand on the head in play by Jyeṣṭhaśarman is the result of the mind's awareness of the beginning and continuity of the flow.
बोधो हि चेतति यथैव तथा विभाति सूक्ष्मस् तु खाद् अतितरां च तथा विशुद्धः । सर्वत्र राघव स एव पदार्थजालं स्वप्नेषु कल्पितपुरेष्व् अनुभूतम् एव
Awareness appears exactly as it conceives; it is subtle, more so than space, and thus pure. Everywhere, O Rāghava, this very network of objects is experienced, just as in imagined cities in dreams.
तस्मिन् गिरितटे ग्रामे तस्मिन् मण्डपकोदरे । अन्तर्धिम् आश्व् आययतुस् तत्रस्थे एव ते स्त्रियौ
On that mountain slope, in that village, within that pavilion, those two women, remaining there, attained disappearance.