तत्र ब्रह्माण्डलक्षाणि सन्त्य् असङ्ख्यानि भूरिशः । अन्योऽन्यं तान्य् अदृष्टानि फलानीव महावने
There, countless millions of cosmic eggs exist in abundance, each unseen by the others, like fruits in a vast forest.
तत्रैकस्मिन् पुरस्संस्थे विततावरणान्विते । वेधयित्वा विवेशान्तर् वदनं क्रिमिको यथा
Within one of them, situated in a city surrounded by expansive boundaries, she entered inside after piercing through, just as a worm enters the interior of a fruit.
पुनर् ब्रह्मेन्द्रविष्ण्वादि लोकान् उल्लङ्घ्य भासुरान् । सा महीमण्डलं श्रीमत् प्राप तारापथाद् अधः
Then, surpassing the radiant realms of Brahma, Indra, Vishnu, and others, she reached the splendid earth-circle below the path of the stars.
तत्र तन् मण्डलं प्राप्य तत्पुरं तं च मण्डपम् । प्रविश्य पुष्पगुप्तस्य शवस्य निकटे स्थिता
Arriving at that circle, entering its city and pavilion, she stood near the corpse of Pushpagupta.
एतस्मिन्न् अन्तरे सात्र न ददर्श कुमारिकाम् । मायाम् इव परिज्ञातां क्वापि यातां वरानना
Meanwhile, she did not see the maiden there; the beautiful-faced girl, recognized as Maya, had gone somewhere.
मुखम् आलोक्य सा तस्य स्वभर्तुश् शवरूपिनः । इदं बुद्धवती सत्यं प्रतिभावशतस् स्वतः
Looking at the face of her husband, who lay in the form of a corpse, she realized with certainty, through her own insight, the truth of the situation.
अयं स भर्ता संग्रामे निहतो मम सिन्धुना । वीरलोकान् इमान् प्राप्य क्षणं शेते यथासुखम्
This is my husband, slain in battle by Sindhu; having attained these worlds of heroes, he now rests for a moment in comfort.
अहं देव्याः प्रसादेन सशरीरैनम् ईदृशम् । इह प्राप्तवती धन्या मदन्या नास्ति काचन
By the grace of the goddess, I have reached him here in this form; blessed am I, for there is no one else like me.
इति सञ्चिन्त्य सा हस्ते गृहीत्वा चारुचामरम् । वीजयाम् आस चान्द्रेण तं द्यौर् वावनिमण्डलम्
Thinking thus, she took the beautiful fan in her hand and began to fan him, as the sky fans the moon with its circle of clouds.
ते भृत्यास् ताश् च वा दास्यस् स राजा वा प्रबुद्धवान् । वक्ष्यन्ति वदतां देवि किं कयेव कथं धिया
Those servants, those maidens, and that awakened king will speak, O goddess, asking: 'Who are you, and by what means, and with what intention?'
स राजा सा च ते भृत्यास् सर्व एव परस्परम् । चिदाकाशैकतायोगाद् आवयोश् च प्रभावतः
That king, she, and those servants—all of them together—by the unity of consciousness-space and the power belonging to us both, will know each other.
महाचित्प्रतिभासाश् च महानियतिनिश्चयात् । अन्योऽन्यम् एवं वेत्स्यन्ति मिथस् सम्प्रतिबिम्बितम्
Great manifestations of consciousness, by the firm resolve of supreme order, will thus recognize one another, mutually reflected as if in a mirror.
इयं मे सहजा भार्या ममेयं सहजा सखी । ममेयं सहजा राज्ञी भृत्यो ऽयं सहजो मम
This is my natural wife, this is my natural companion, this is my natural queen, and this servant is naturally mine.
केवलं त्वम् अहं सा च यथावृत्तम् अखण्डितम् । ज्ञास्याम महदाश्चर्यं न तु कश्चिद् अपीतरः
Only you, I, and she will know, exactly as it happened, uninterrupted; we will understand this great wonder, but no one else at all.
अमुनैव शरीरेण किमर्थं नागता पतिम् । एषा वरे ऽपि संप्राप्ते लीला ललितवादिनि
Why did she not come to her husband with this very body, even when the wedding was arranged? Lila, you who speak gracefully.
अप्रबुद्धधियस् सिद्धलोकान् पुण्यवशोदितान् । न समर्थास् स्वदेहेन प्राप्तुं छाया इवातपान्
Those whose minds are not awakened, though they have reached the worlds of the siddhas by the force of merit, are not able to arrive there with their own bodies, just as a shadow cannot reach sunlight.
आदिसर्गे हि नियतिस् स्थापितेति प्रबोधिभिः । यथा सत्यम् अलीकेन न मिलत्य् एव किञ्चन
In the primal creation, destiny is established by the awakened ones; just as truth can never merge with falsehood in any way.
यावद् वेतालसङ्कल्पो बालस्य किल विद्यते । निर्वेतालधियस् तावद् उदयस् तस्य कः कथम्
As long as a child holds the fantasy of a goblin, how can any real experience arise for him who is free from such thoughts?
अविवेकज्वरोष्णत्वं विद्यते यावद् आत्मनि । तावद् विवेकशीतांशुशैत्यं कुत उदेत्य् अलम्
As long as the fever of indiscrimination persists in oneself, how can the coolness of the moon of discernment possibly arise?
अहं पृथ्व्यादिदेहः खेगतिर् नास्ति ममोत्तमा । इति निश्चयवान् यो ऽन्तः कथं स्यात् सो ऽन्यनिश्चयः
One who is firmly convinced within, 'I am this body made of earth and elements, I have no higher movement in space,' how can he hold any other conviction?
अतो ज्ञानविवेकेन पुण्येनाथ वरेण वा । पुण्यदेहे न गच्छन्ति परं लोकम् अनेन नो
Therefore, through knowledge and discernment, or by virtue or by a boon, one does not reach the supreme world merely by having a virtuous body.
शुष्कपर्णं किलाङ्गारे पतद् एवाशु दह्यते । अयं देवमयीं देहः प्राप्त एव विशीर्यते
Just as a dry leaf instantly burns when it falls on a coal, so too this body, though divine, perishes as soon as it is obtained.
एतावद् एव भवति वरलाभविजृम्भितैः । यथा संवित् स एवाहं तथा स्मृत इति स्थितिः
This alone is the extent of the expansion gained by good fortune: as one remembers, 'I am that consciousness,' so is one's state.
यस् सर्पप्रत्ययो रज्ज्वां स कथं सर्पकार्यकृत् । आत्मन्य् एव हि यो नास्ति तस्य का कार्यकारिता
He who has the notion of a snake in a rope—how can he perform the actions of a snake? For in oneself, what does not exist—how can there be any activity from it?
यत् त्व् एतन् मृत इत्य् एव मिथ्या समनुभूयते । प्रागभ्यासस्य पुष्टस्य नामैतत् प्रविजृम्भितम्
That which is experienced as 'this is dead' is merely false; it arises only from the prior cultivation of habit.
स्वानुभूते जगज्जाले सुगमे संसृतिभ्रमः । नान्यसङ्कल्पिते नाम सर्गाद्यभ्यास ईदृशः
In the web of the world perceived by oneself, the delusion of transmigration is easy; but in what is imagined by others, such habitual notions of creation and so on do not occur.
अन्तर् अनुभूयमानास् संसृतयो बाह्यभूतजालानाम् । अविदितवेद्यदृशाम् अतिदूरे पुंसाम् इवैन्दवं बिम्बम्
The cycles of transmigration experienced within are far removed from the external web of beings, unseen and unknown, like the moon's disk to those who do not perceive it.
तस्माद् ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः । आतिवाहिकदेहत्वं प्राप्नुवन्त्य् एव नेतरे
Therefore, those who know the knowable or who have taken refuge in the supreme dharma attain the ātivāhika body; others do not.
आधिभौतिकदेहत्वं मिथ्या भ्रममयात्मकम् । कथम् अन्ये स्थितिं यातु च्छायास् ते कथम् आतपे
The state of the elemental body is false, its nature is made of delusion; how can others reach stability, just as shadows cannot stand in sunlight?
लीला विदितवेद्या नो परमं धर्मम् आश्रिता । केवलं तेन सा भर्तृकल्पितं नगरं गता
Līlā, who knows the knowable but has not taken refuge in the supreme dharma, has merely reached the city imagined by her husband.