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.
यथा तरङ्गा जलधौ तथेमास् सृष्टयः परे । उत्पत्योत्पत्य लीयन्ते रजांसीव महानिले
Just as waves arise and dissolve in the ocean, so these creations arise and dissolve in the Supreme, like dust in a great wind.
तस्माद् भ्रान्तिमयाभासे मिथ्यात्वम् अहमात्मके । मृगतृष्णाजलरये केवास्था सर्गभस्मनि
Therefore, in the appearance made of delusion, the sense of self is false; what reliance is there on the mirage-water or on the ashes of creation?
भ्रान्तयश् च न तत्रान्यास् तास् ता एव परं पदम् । घने तमसि यक्षाभा तम एव न यक्षकाः
There are no other delusions there; those very things are the supreme state. In dense darkness, there are forms like yakṣas, but truly, there is only darkness, not the yakṣas themselves.
तस्माज् जन्म मृतिर् मोहो व्योमाहं त्वम् इदं ततम् । सर्वं तच् च महाकल्पशान्तौ यद् अवशिष्यते
Therefore, birth, death, delusion, space, 'I', 'you', and all this—whatever remains at the end of the great cycle—is all that there is.
नातस् सत्यम् इदं दृष्टं न चासत्यं कदाचन । द्वयम् एवैतद् अथ वा ब्रह्म तत्रैव सम्भवत्
Thus, this that is seen is not truly real, nor is it ever truly unreal; it is both, or else, it is Brahman alone that appears as such.
आकाशपरमाण्वन्तर् द्रव्यादेर् अणुके ऽपि वा । जीवाणुर् यत्र तत्रेदं जगद् वेत्ति निजं वपुः
Within the subtlest particle of space, or even in the atom of matter, the individual soul perceives this world as its own form.
अग्निर् औष्ण्यं यथा वेत्ति निजभावक्रमोदितम् । पश्यतीदं तथैवात्मा स्वात्मभूतं विशुद्धचित्
Just as fire knows its own heat, arising from its inherent nature, so too does the pure consciousness perceive this world as its own self.
यथा सूर्यातपे गेहे भ्रमन्ति त्रसरेणवः । तथेमे परमाकाशे ब्रह्माण्डत्रसरेणवः
Just as motes of dust move about in a house illuminated by sunlight, so too do these universes, like specks, exist in the supreme space.
यथा वायौ स्थितस् स्पन्द आमोदश् शैत्यम् अम्बरे । पिण्डग्रहविनिर्मुक्तं तथा विश्वं स्थितम् परे
Just as vibration abides in air, fragrance in wind, and coolness in the sky—so too does the universe exist in the Supreme, free from the grasp of forms.
भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः । विवर्जितस्यावयवैर् भावा ब्रह्मण ईदृशैः
Existence and non-existence, grasping and releasing, gross and subtle, moving and unmoving—all these states, though appearing as attributes, truly belong to Brahman, which is free from all parts.