आलोलमाल्यवसनाभरणाङ्गरागा ईर्ष्याकुलाननचलालकवल्लरीकाः । आनन्दसुन्दरनिरङ्कुशमथ्यमानात् कामार्णवात् समुदिता इव राजलक्ष्म्यः
With garlands, garments, ornaments, and cosmetics in disarray, their faces agitated by jealousy and their curling locks trembling, the royal ladies seemed as if they had arisen from the ocean of desire, being churned by the unbridled rod of delightful beauty.
एतस्मिन्न् अन्तरे राजमहिषी मत्तयौवना । तद् विवेश गृहं लक्ष्मीर् इव पङ्कजकोटरम्
Meanwhile, the queen, intoxicated by youth, entered the palace like Lakshmi entering the heart of a lotus.
आलोलमाल्यवसना च्छिन्नहारलताकुला । अनुयाता वयस्याभिर् दासीभिर् भयविह्वला
Her garlands and garments were disordered, her necklace of creepers broken and tangled; accompanied by her friends and maidservants, she was overcome with fear.
चन्द्राननावदाताङ्गी श्वासोत्कम्पिपयोधरा । तारकाकारदशना स्थिता द्यौर् इव रूपिणी
Her face was like the moon, her limbs spotless, her breasts heaving with anxious breath; her teeth shone like stars, and she stood there, a celestial beauty like the sky embodied.
अथ तस्या वयस्यैका राजानं तं व्यजिज्ञपत् । वृत्रसङ्ग्रामसंरभ्दम् अमरेन्द्रम् इवाप्सराः
Then one of her companions informed the king, just as an apsara might announce to Indra, excited in the battle with Vritra.
देव देवी सहास्माभिः पलाय्यान्तःपुरान्तरात् । शरणं देवम् आयाता वातार्तेव लता द्रुमम्
O lord, the queen has come with us, fleeing from the inner chambers, seeking your protection, like a creeper blown by the wind seeking refuge with a tree.
राजदारा हृतास् स्तेनैर् बलवद्भिर् उदायुधैः । ऊर्मिजालैर् महाब्धीनां तीरे द्रुमलता इव
The royal women have been seized by powerful, well-armed thieves, like creepers on the shore of the great ocean caught in a net of waves.
अन्तःपुराधिपास् सर्वे पिष्टाश् शत्रुभिर् उद्धतैः । अशङ्किताभिपतितैर् वातैर् इव वनद्रुमाः
All the chiefs of the inner apartments have been crushed by bold enemies who attacked unexpectedly, like forest trees struck down by sudden winds.
पूरेणाशङ्कम् आयातैः परैर् नः पुरम् आहृतम् । रात्रौ वर्षास्व् इवोद्गारैर् उदकप्लववारिभिः
Our city has been seized by outsiders who arrived suddenly and unexpectedly, like torrents of floodwaters overflowing during the rainy night.
धूम्रवर्मभिर् उन्नादैर् लेलिहानाग्रहेतिभिः । वह्निभिर् नः पुरं व्याप्तं परयोधैश् च भूरिभिः
Our city has been overrun by enemy warriors in great numbers, with blazing fires whose smoky armor roars and whose licking flames brandish their sharp tips.
परिवारविलासिन्यो देव्य आहृत्य मूर्धजैः । आक्रन्दन्त्यो बलान् नीताः कुरर्य इव धीवरैः
The noble ladies of our households, their hair disheveled, were seized and carried off, wailing aloud, by the enemy forces—like cranes snatched away by fishermen.
इति नो येयम् आयाता शाखा प्रसरशालिनी । आपत् ताम् अलम् उद्धर्तुं देवस्यैवास्ति शक्तिता
Thus has this calamity, spreading out its branches, come upon us; only the power of the deity is sufficient to rescue us from such a disaster.
इत्य् आकर्ण्यावलोक्यासौ देव्यौ युद्धाय याम्य् अहम् । क्षम्यतां मम भार्येयं युष्मत्पादाब्जषट्पदी
Hearing and seeing this, I go forth to battle, O goddess; forgive me, for this wife of mine is like a bee at your lotus feet.
इत्य् उक्त्वा निर्ययौ राजा कोपाकुलितचेतनः । मत्तेभनिर्भिन्नवनः कन्दराद् इव केशरी
Having spoken thus, the king, his mind agitated with anger, went out—like a lion emerging from a cave after the forest has been shattered by a mad elephant.
लीला लीलां ददर्शाथ स्वाकारसदृशाकृतिम् । प्रतिबिम्बम् इवायाताम् आदर्शे चारुदर्शनाम्
Then Lila beheld Lila herself, appearing with a form identical to her own, like a beautiful reflection approaching in a mirror.
किम् इदं देवि मे ब्रूहि कस्माद् इयम् अहं स्थिता । या साभवम् अहं पूर्वं कथं सेयम् इह स्थिता
Tell me, goddess, what is this? Why do I stand here as this one? How is it that I, who formerly existed elsewhere, am now present here as this?
मन्त्रिप्रभृतयः पौरा योधास् सबलवाहनाः । सर्व एव त एवेमे स्थितास् तत्र तथैव ये
The ministers, citizens, warriors with their armies and vehicles—all these are exactly the same ones who are established there in that place.
तत्रापीदम् अयं देवि सर्वे कथम् इह स्थिताः । बहिर् अन्तश् च मकुर इवैते किं प्रचेतनाः
Here too, O goddess, how are all these present here? Are they conscious, both outwardly and inwardly, like reflections in a mirror?
यथा ज्ञप्तिर् उदेत्य् अन्तस् तथानुभवति क्षणात् । चितिश् चेत्यार्थताम् एति चित्तं चित्तार्थताम् इव
Just as awareness arises within, so it is experienced in an instant; consciousness takes the form of the object of cognition, just as the mind seems to take the form of the content of the mind.
यादृग्भावन एवान्तश्चेतनस् तनुते स्मृतिम् । तादृगर्थजगद्रूपस् तत्रैवोदेति तत्क्षणात्
Whatever kind of imagination arises within, that very awareness extends memory; in that very instant, a world of corresponding objects appears in that same place.
न देशकालदीर्घत्वं न वैचित्र्यं पदार्थजम् । बाह्यम् अस्त्य् अन्तरं भाति स्वप्नार्थो ऽत्र निदर्शनम्
There is no external extension of space or time, nor any diversity arising from objects; what appears as outside is actually within—dream objects serve as an illustration here.
यद् अन्तस् स्वप्नसङ्कल्पपुरवत् कचनं चितेः । तद् एतद् बाह्यनाम्नैव स्वाभ्यासात् सुस्फुटं स्थितम्
Whatever is constructed within, like a city imagined in a dream by consciousness, that very thing stands out clearly here, merely by repeated habit, under the name of 'external.'
यादृग्भावो मृतो भर्ता तव तस्मिंस् तदा पुरे । तादृग्भावस् तम् एवार्थं तत्रैव समुपागतः
Whatever was the state of your husband when he died in that city, that very state has come to that same object right there.
अन्य एव ह्य् अमी भृत्यास् तेभ्यस् तत्सदृशा अपि । सद्रूपा एव चैतस्य स्वप्नसङ्कल्पसैन्यवत्
These servants are indeed different from those, even if they appear similar; they are only forms of this one's imagination, like the armies conjured in a dream.
अविसंवादि सर्वार्थरूपं यद् अनुभूयते । तस्य तावद् वद कथं कीदृशी वाप्य् असत्यता
That which is experienced as unfailing and of the nature of all things—tell me, how can there be unreality in it, or what kind of unreality could there be?
अथवोत्तरकाले तु भङ्गुरत्वान् न वस्तुसत् । तद् ईदृक् सर्वम् एवेदं तत्र का नास्तिकाधिका
Or else, in the later moment, due to its perishability, it is not a true substance; thus, all of this is just like that—what place is there for denial in this matter?
स्वप्नो जाग्रत्य् असद्रूपस् स्वप्ने जाग्रद् असद्वपुः । मृतिर् जन्मन्य् असद्रूपा मृतौ जन्माप्य् असन्मयम्
A dream is unreal in waking, and waking is unreal in a dream; death is unreal in birth, and birth is unreal in death.
विचारविशरारुत्वाद् अनुभूतेश् च सुन्दरि । एवं न सन् नासद् इदं भ्रान्तिमात्रं विभासते
Because of the subtlety of inquiry and the nature of experience, O beautiful one, this neither exists nor does not exist—it merely appears as delusion.
महाकल्पान्तसम्पत्ताव् अप्य् अद्यान्ययुगे ऽथवा । न कदाचन यन् नाशि तद् ब्रह्मैवास्ति तज् जगत्
Even at the end of a great aeon, or today, or in another age, that which never perishes is Brahman alone; that is the world.
तस्मिन् मध्ये कचन्तीमा भ्रान्तयस् सृष्टिनामिकाः । व्योम्नि केशोण्डुकानीव न कचन्ति तु वस्तुतः
In the midst of that, these delusions called creation seem to move, like hairs or balls in space, but in truth they do not move at all.