लोकान्तराण्य् अतीत्याथ विनिर्गत्य जगद्गृहात् । द्वितीयं जगद् आसाद्य भूमण्डलम् उपेत्य च
Passing beyond other worlds and departing from the house of the universe, they reached a second world and entered the earth-circle.
कान्ते सङ्कल्परूपिण्यौ सङ्गते जीवलेखया । पद्मराजपुरं प्राप्य लीलान्तःपुरमण्डपम्
There, with the wish-formed beloved united with the thread of life, they reached Padmaraja's city and the inner pavilion of Lila.
क्षणाद् विविशतुस् स्वैरं वायुलेखे यथाम्बुदम् । सूर्यातपो यथाम्भोजं सुगन्धः पवनं यथा
In an instant, they entered freely, as wind enters the sky, as sunlight enters a lotus, as fragrance enters the air.
ब्रह्मन् प्राप्तः कथम् असौ शवस्य निकटं गृहम् । कथं तेन परिज्ञातो मार्गो मृतशरीरिणा
O Brahman, how did he arrive at the house near the corpse? How did he discern the path of the one whose body had died?
तस्य स्ववासनान्तस्स्थम् अवश्यं किल राघव । तत् सर्वं हृद्गतं तस्मान् मासौ प्राप्नोतु तत् कथम्
Raghava, whatever is established within his own tendencies must certainly be there; therefore, all of that resides in the heart—how did he attain it in a month?
भ्रान्तिमात्रम् असङ्ख्येयं जगज्जीवकणोदरे । बीजे वटतरुम् इव स्थितं को वै न पश्यति
This immeasurable confusion exists within the atom of life in the world, just as a banyan tree exists within its seed—who does not see this?
स्वभावभूतं चिदणुस् त्रैलोक्यनिचयं तथा । नरो यथैकदेशस्थो दूरदेशान्तरस्थितम्
The atomic consciousness, which is its own nature, contains the three worlds; just as a person situated in one place perceives something located far away.
संपश्यति निधानं स्वं मनसानारतं सदा । यथा जीवद्वपुर् जीवमकुरं हृदि पश्यति
He always perceives his own treasure through the mind, ceaselessly; just as a living body perceives the living soul in the heart as its reflection.
तथा स्ववासनान्तस्स्थम् अभीष्ठं परिपश्यति । जीवो जातिशताढ्यो ऽपि भ्रमे परिगतो ऽपि वा
In the same way, the soul perceives its desired object established within its own tendencies, whether it is endowed with hundreds of births or caught in delusion.
भगवन् पिण्डदानादिवासनारहिताकृतिः । कीदृक् संपद्यते देहः पिण्डो यस्मै न दीयते
O Lord, what form does the body take when it is devoid of the tendency for offerings such as piṇḍa? For whom is the piṇḍa not given?
पिण्डो ऽथ दीयतां मात्रे पिण्डो दत्तो ममेति चेत् । वासना हृदि संरूढा तत् पिण्डफलभाङ् नरः
If an offering is given to the mother, and one thinks, 'This offering is for me,' then, with that impression firmly rooted in the heart, a person partakes of the result of that offering.
यच्चित्तस् तन्मयो जन्तुर् भवतीत्य् अनुभूतयः । सदेहेषु विदेहेषु न भवन्त्य् अन्यथा क्वचित्
Whatever the mind is absorbed in, the living being becomes that—such is the experience; this is true for those with bodies and those without, and never otherwise anywhere.
सपिण्डो ऽस्मीति संवित्त्या निष्पिण्डो ऽपि हि पिण्डवान् । निष्पिण्डो ऽस्मीति संवित्त्या सपिण्डो ऽपि न पिण्डवान्
By the awareness 'I am related,' even one who is not related partakes of the offering; by the awareness 'I am not related,' even one who is related does not partake of it.
यथाभावनम् एतेषां पदार्थानां हि सत्यता । भावना च पदार्थेभ्यः कारणेभ्य उदेति हि
The reality of these objects is according to one's conception of them; and conception arises from the objects and their causes.
यथा वासनया जन्तोर् विषम् अप्य् अमृतायते । असत्यस् सत्यताम् एति पदार्थो भावनात् तथा
Just as, by one's disposition, even poison may become nectar for a being, so too, by conception, an unreal object attains reality.
कारणेन विनोदेति न कदाचन कस्यचित् । कार्यता काचिद् अपि भो इति निश्चयवान् भव
Without a cause, no effect ever arises for anyone at any time; therefore, be firmly convinced that no effect exists without a cause.
कारणेन विना कार्यम् आ महाप्रलयं क्वचित् । न दृष्टं न श्रुतं किञ्चित् स्वयं स्वैकतया ऋते
Without a cause, no effect has ever been seen or heard of, up to the great dissolution—nothing arises by itself, on its own, except in one's own imagination.
विद् एव वासना सैव धत्ते स्वप्न इवार्थताम् । कार्यकारणताम् एति सैवम् अन्येव तिष्ठति
Indeed, it is only impression that assumes the form of reality, like an object in a dream; it becomes cause and effect, yet in truth, it remains just itself.
धर्मो नास्ति ममेत्य् एव यः प्रेतो वासनान्वितः । तस्य चेत् सुहृदा भूरिधर्मा कृत्वा समर्पितः
If a departed one, filled with tendencies, thinks, 'There is no merit that belongs to me,' and if a friend, endowed with abundant virtue, dedicates merit to him—
तत्र चात्र स किं धर्मो नष्टस् स्याद् उत भावनम् । सत्यार्थाद् वाप्य् असत्यार्थाद् भावनात् किं बलाधिकम्
In that case, does the merit become lost, or does it persist as an impression? And between what is truly meaningful and what is not, does the force of impression have greater power?
देशकालक्रियाद्रव्यसम्पद्भ्यश् चेति भावना । यत्रैवाभ्युदिता साम्यात् स द्वयोर् अधिको जयी
Impression arises from place, time, action, and possession of means; wherever these are equally present, the one with greater strength prevails between the two.
धर्मदातुः प्रवृद्धा चेद् वासना तत् तया क्षणात् । आपूर्यते प्रेतमतिर् नो चेत् प्रेतधियाशु सा
If the tendency of the one who offers merit is strong, then in a moment the mind of the departed is filled by it; if not, then the impression of the departed quickly prevails.
एवं परस्परजयो जयत्य् अत्रातिवीर्यवान् । तस्माच् छुभेन यत्नेन शुभाभ्यासम् उपाहरेत्
Thus, in this mutual contest, the one with superior power prevails; therefore, one should diligently cultivate good habits through virtuous effort.
देशकालाधिका ब्रह्मन् वासना समुदेति चेत् । तन् महाकल्पसर्गादौ देशकालोदयः कुतः
O Brahman, if the impression arises with superiority of place and time, then at the beginning of a great cosmic cycle, how could place and time themselves arise?
कारणैस् समुदेतीदं कैस् तदा सहकारिभिः । सहकारिकारणानाम् अभावे वासना कुतः
This arises due to causes and their cooperating factors; but when these cooperating causes are absent, from where could impression arise?
एवम् एतन् महाभाग सत्यात्मनि कदाचन । महाप्रलयसर्गादौ देशकालादि किञ्चन
So it is, O noble one: in the true Self, at the time of great dissolution or creation, there is nothing like place, time, or anything else.
सहकारिकारणानाम् अभावे सति दृश्यधीः । नेयम् अस्ति न चोत्पन्ना न च स्फुरति काचन
When the cooperating causes are absent, the perception of the seen does not exist, nor does it arise, nor does anything at all appear.
दृश्यस्यासम्भवाद् धेतोः किञ्चिद् यद् दृश्यते त्व् इदम् । तद् ब्रह्मैव कचद्रूपं स्थितम् इत्थम् अनामयम्
Because the seen cannot arise without a cause, whatever is perceived here is in truth only Brahman, abiding in this form, free from affliction.
एतच् चाग्रे युक्तिशतैः कथयिष्याम एव ते । एतदर्थं प्रयत्नो ऽयं वर्तमानकथां शृणु
I will explain this to you further with hundreds of logical arguments; for this purpose, I am making this effort—listen now to the present story.
तत् ते ददृशतुः प्राप्ते मन्दिरं सुन्दरोदरम् । कीर्णं पुष्पोपकारेण वसन्तम् इव शीतलम्
Then, as you arrived, you saw a palace with a beautiful interior, adorned with flowers and offerings, cool like spring.