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.
अस्माकं वनदेवीभ्यां प्रसादः कृत इत्य् अथ । शान्तदुःखे गृहजने पुण्यपारपरे स्थिते
It is as if our forest goddesses have bestowed their favor; the household, with its sorrows calmed, stands established in supreme merit.
मण्डपाकाशसंलीना लीलाम् आह सरस्वती । व्योमरूपा व्योमरूपां स्मयात् तूष्णीम् अवस्थिताम्
Sarasvati, merged in the open pavilion, spoke playfully to the one of sky-like form, who, smiling, remained silent in her sky-like form.
सङ्कल्पस्वप्नयोर् मोघक्रियायाः कथनं मिथः । यथेहार्थक्रियां धत्ते तयोस् सा सङ्कथा तथा
The conversation between them was about the futility of actions in imagination and dream, just as in this world actions are performed for real purposes, so was their discussion.
पृथ्व्यादिनाडीप्राणादेर् ऋते ऽप्य् अभ्युदिता तयोः । सा सङ्कथनसंवित्तिस् स्वप्नसङ्कल्पयोर् इव
Even without earth, channels, or vital airs, their mutual discourse arose; that awareness of conversation is just like that in dreams and imaginations.
ज्ञेयं ज्ञातम् अशेषेण दृष्टा द्रष्टव्यसंविदः । ईदृशीयं ब्रह्मसत्ता किम् अन्यद् वद पृच्छसि
All that is to be known has been fully known; the seer’s awareness has seen what is to be seen. Such is the reality of Brahman—what else are you asking about?
मृतस्य भर्तुर् जीवो ऽसौ यत्र राज्यं करोति मे । तत्राहं किं न तैर् दृष्टा दृष्टास्मीह सुतेन किम्
The life-force of my deceased husband, where he rules a kingdom—why am I not seen there by them, and why am I seen here by my son?
अभ्यासेन विना वत्से तदा ते द्वैतनिश्चयः । नूनम् अस्तङ्गतो नाभूद् ऋतुसन्धाव् ऋतुर् यथा
Without practice, dear one, your conviction in duality at that time surely did not subside, just as a season does not end at the junction of seasons.
अद्वैतं यो न यातो ऽसौ कथम् अद्वैतकर्मभिः । युज्यते तापसंस्थस्य च्छायाङ्गानुभवः कुतः
One who has not attained nonduality—how can the actions of nonduality suit him? For one established in asceticism, how could there be experience of shadow or limbs?
लीलास्मीति विनाभ्यासं तत्र नास्तङ्गतो ऽभवत् । यदा भावस् तदा सत्यसङ्कल्पत्वम् अभून् न ते
Without practice, O Lila, there was no dissolution there; when the state arose, then the power of true resolve was not yours.
अद्यापि सत्यानुभवास् सङ्कल्पास् तेन मां ययुः । सम्पश्यत्व् इत्य् अभिमतं फलितं तव सुन्दरि
Even now, by the experience of truth, those intentions have reached me; your wish, 'let there be direct perception,' O beautiful one, has come to fruition.