अहं जातो ऽमुना पित्रा किलात्रेत्य् आत्तनिश्चयम् । इयं माता धनम् इदं ममेत्य् उदितवासनम्
With the firm conviction, 'I was born from this father, in this lineage; this is my mother, this is my wealth,' and the arising of such tendencies—
सुकृतं दुष्कृतं चेति ममेति कृतकल्पनम् । बालो ऽभूवम् अहं त्व् अद्य युवेति विलसन् हृदि
With the notions, 'This is my good deed, this is my bad deed,' and the fabrications of 'mine'; playing in the heart with thoughts like, 'I was a child, now I am young'—
प्रत्येकम् एवम् उदितस् संसारवनषण्डकः । ताराकुसुमितो नीलमेघचञ्चलपल्लवः
Thus, in each case, the thicket of worldly existence arises, blossoming with stars and flowers, with trembling leaves like dark clouds—
चरन्नरमृगानीकस् सुरासुरविहङ्गमः । सालोककौसुमरजोमायागहनकुञ्जकः
Roaming with herds of men and beasts, with gods, demons, and birds; a grove dense with the pollen of worlds, the illusion of Māyā, and thick with magical bowers.
अब्धिपुष्करिणीपूर्णो मेर्वाद्यचललोष्टकः । चित्तपुष्करबीजे ऽन्तर् निलीनानुभवाङ्कुरः
Filled with the oceanic lotus-ponds, with the peaks of Meru and other mountains as mere clods, within the seed of the lotus of the mind, the sprout of experience lies hidden.
यत्रैष म्रियते जीवस् तत्रैवं पश्यति क्षणात् । प्रत्येकम् उदितेष्व् एवं जगत्षण्डेषु भूरिशः
Wherever this living being dies, there in an instant he perceives thus; in each world-egg that arises, so it is, again and again.
कोटयो ब्रह्मरुद्रेन्द्रमरुद्विष्णुविवस्वताम् । मेर्वब्धिमण्डलद्वीपलोकान्तरदृशं गताः
Myriads of Brahmas, Rudras, Indras, Maruts, Vishnus, and Suns, along with Meru, oceans, continents, and worlds, have been seen and gone.
याता यास्यन्ति यान्त्य् एता दृष्तयो ऽनष्टरूपिणि । या ब्रह्मण्य् उपबृंहाढ्ये ताः के गणयितुं क्षमाः
These visions have gone, will go, and are going, in the undestroyed Reality; who is able to count those that are enriched by Brahman?
एवं कुड्यमयं विश्वं नास्त्य् एव मननाद् ऋते । मननं च खम् एवातस् तद् इदानीं विचारय
Thus, this world made of walls truly does not exist apart from thought; and thought itself is only space, so now reflect on this.
यद् एव तच् चिदाकाशं तद् एव परमं स्मृतं । मननं च चिदाकाशं तद् एव परमं पदम्
That which is consciousness-space alone is regarded as supreme; thought, too, is consciousness-space, and that alone is the highest state.
यद् एवाम्बु स आवर्तो न त्व् अस्त्य् आवर्त वस्तुसत् । दृष्ट्वैवास्ते दृश्यम् इव दृश्यं न त्व् अस्ति वस्तुसत्
Just as a whirlpool is only water and not a separate substance, so too, the seen exists only as perception, not as an independent reality.
चिद्व्योम्नो भूतनभसि कचनं यन् मणेर् इव । तज् जगद् भाति नानात्मरत्नं श्वभ्रम् इवाम्बरे
In the sky of consciousness, in the space of elements, what appears is like a reflection in a jewel; that world shines as the many-faceted gem of the Self, like a cloud in the sky.
मद्बुद्धार्थो जगच्छब्दो विद्यते परमं पदम् । त्वद्बुद्धार्थस् तु नास्त्य् एव त्वमहंशब्दकाव् अपि
The word 'world' exists only with reference to my understanding; it is the supreme state. But with reference to your understanding, neither the words 'you' nor 'I' exist at all.
तस्माल् लीलासरस्वत्याव् आकाशवपुषौ स्थिते । सर्वगे परमात्माच्छे सर्वत्राप्रतिघे ऽनघे
Therefore, O sinless one, Lila and Sarasvati, having assumed forms of space, remain everywhere, unimpeded, from the all-pervading Supreme Self.
यत्र तत्र तदा व्योम्नि यथाकाशं यथेप्सितम् । उदयं कुरुतस् तेन तद्गृहे ते स्थितिं गते
Wherever and whenever, in that space, as they wish, they manifest themselves—by that, they enter into that house and abide there.
सर्वत्र सम्भवति चिद्गगनं तदन्तस् तद्वेदनं कलनम् आमननं विसारि । तच् चातिवाहिकम् इहाहुर् अकुड्यम् एव देहं कथं क इव तं वद किं रुणद्धि
Everywhere, the sky of consciousness arises; within it are perception, thought, recollection, and expansion. This is called the supernatural body here, which is not obstructed—so tell me, how, by whom, and in what way could it ever be hindered?
तयोः प्रविष्टयोर् देव्योः पद्मसद्म बभूव तत् । चन्द्रद्वयोदयोद्द्योतधवलोदरसुन्दरम्
As those two goddesses entered, that lotus-mansion appeared, beautiful with a pure interior, radiant with the rising of two moons.
कोमलामलसौगन्ध्यमृदुमन्दारमारुतम् । तत्प्रभावेण निद्रालुनृपेतररणाङ्गनम्
It was gentle, spotless, fragrant, with a soft, mild breeze; by its influence, the battlefield where kings slept seemed transformed.
सौभाग्यनन्दनोद्यानं विद्रुतव्याधिवेदनम् । सवसन्तं वनम् इव फुल्लं प्रातर् इवाम्बुजम्
It was like a garden of fortune and joy, free from disease and pain, a blossoming forest in spring, or a lotus opening at dawn.
तयोर् देहप्रभापूरैश् शशिनिष्ष्यन्दशीतलैः । आह्लादितो ऽसौ बुबुधे राजोक्षित इवामृतैः
By the streams of radiance from their bodies, cool as moonlight, he was delighted and awakened, like a king anointed with nectar.
आसनद्वयविश्रान्तं स ददर्शाप्सरोद्वयम् । मेरुशृङ्गद्वये लीनं चन्द्रद्वयम् इवोदितम्
He saw two apsaras resting on two seats, like two moons risen and merged upon the twin peaks of Meru.
निमेषम् इव सञ्चिन्त्य स विस्मितमना नृपः । उत्तस्थौ शयनाच् छेषाद् इव चक्रगदाधरः
Thinking for a moment, the king, astonished in mind, rose from his bed, like the wielder of the discus and mace rising from sleep.
परिसम्यमितालम्बमाल्यहारवराम्बरः । पुष्पोत्कर इवोत्फुल्लं जग्राह कुसुमाञ्जलिम्
With his garland, necklace, and splendid garments properly arranged, he took a handful of flowers, blooming like a cluster freshly opened.
उपधानप्रदेशस्थात् स्वयं पटलकोदरात् । बद्धपद्मासनो भूमौ भूत्वोवाचेदम् आनतः
Seated in the lotus posture on the ground, near the place of the cushion, having himself drawn the cloth from his waist, he bowed and spoke thus.
जयतां जन्मदौस्स्थित्यदाहदोषशशिप्रभे । देव्यौ बाह्यान्तरतमोविद्रावणरविप्रभे
Victory to you, O goddesses, radiant as the moon, dispelling the faults of birth, instability, and burning pain; shining forth with the roar that drives away inner and outer darkness.
तयोर् उक्त्वेति तत्याज पादयोः कुसुमाञ्जलिम् । तीरद्रुमो विकसितं पद्मिन्योः पद्मयोर् इव
Having spoken thus to them, he placed the handful of flowers at their feet, like a blossoming tree at the banks offering lotuses to the twin lotuses.
लीलायै भूपजन्माथ वक्तुं मन्त्रिणम् ईश्वरी । बोधयाम् आस पार्श्वस्थं सङ्कल्पेन सरस्वती
Then, for the sake of telling the story of the king's birth to Lila, the goddess Sarasvati, by her will, awakened the minister standing nearby.
प्रबुद्धो ऽप्सरसौ दृष्ट्वा प्रणम्य कुसुमाञ्जलिम् । तयोः पादेषु सन्त्यज्य विवेश पुरतो नतः
Awakened, he saw the two apsaras, offered a handful of flowers in reverence, and, leaving them at their feet, entered and stood before them, bowing.
उवाच देवी हे राजन् कस् त्वम् कस्य सुतः कदा । इह जात इति श्रुत्वा स मन्त्री वाक्यम् अब्रवीत्
The goddess spoke: O king, who are you, whose son are you, and when were you born here? Hearing this, the minister replied.
देव्यौ युष्मत्प्रसादो ऽयं भवत्योर् अपि यत् पुरः । वक्तुं शक्नोमि तद् इदं श्रूयतां जन्म मत्प्रभोः
O goddesses, by your grace I am able to speak openly before you; so listen as I recount the birth of my lord.