अक्षीणजीवितं पुत्रं कालो मे नीतवान् इति । नियतेर् वशतो देव त्वच्छापेच्छा ममोदिता
I thought, ‘Time has taken my son, whose life was not yet spent’; but, O god, by the force of destiny, your curse has manifested in me.
न तु विज्ञातसंसारगतयो वयम् आपदम् । सम्पदं वापि गच्छामो हर्षामर्षवशं किल
But, knowing the ways of the world, we do not fall under the sway of joy or anger, whether we encounter misfortune or fortune.
अयुक्तकारिणि क्रोधः प्रसादो युक्तकारिणि । कर्तव्य इति रूढेयं सांसारी भगवन् स्थितिः
Anger arises at one who acts wrongly, and favor towards one who acts rightly—such is the established worldly condition, O Lord.
इदं कार्यम् इदं नेति यावज्जीवं जगत्क्रमः । यावद् अग्निस् स्थिता तावद् औष्ण्यदाहादिदृष्टयः
This is to be done, this is not to be done—such is the order of the world for as long as one lives; just as long as fire exists, so long are heat, burning, and the like perceived.
इदं कार्यम् इदं नेति हेया यस्य जगत्स्थितिः । तस्यैतत्सम्परित्यागो हेय एव जगद्गुरो
The existence of the world for one who thinks, 'This is to be accepted, this is to be rejected,' is itself to be abandoned, O teacher of the world, for such a person.
केवलं तानयीं चिन्ताम् अनालोक्य यदा वयम् । भगवन् भवते क्षुब्धा यातास् स्मस् तेन वाच्यताम्
It is only when we, without seeing our child, were agitated with thoughts about her, O blessed one, that we came to you; let this be spoken.
त्वयेदानीम् अहं देव स्मारितस् तनयेहितम् । समङ्गायास् तटे तेन दृष्टो ऽयं तनयो मया
Now, O Lord, by your reminder, I have seen my son on the riverbank with Samaṅgā; thus, he has been seen by me.
मन्ये जगति भूतानां द्वे शरीरे न सर्वग । मन एव शरीरं हि येनेदं भाव्यते जगत्
I think, among beings in the world, there are not two bodies; for the mind alone is the body, by which this world is conceived.
सम्यग् उक्तं त्वया ब्रह्मञ् शरीरं मन एव नः । करोति देहं सङ्कल्प्य कुम्भकारो घटं यथा
You have spoken rightly, O Brahman, that the mind alone is our body; it fashions the body by imagination, just as a potter shapes a pot.
करोत्य् अकृतम् आकारं कृतं नाशयति क्षणात् । सङ्कल्पेन मनो मोहाद् बालो वेतालकं यथा
It creates what was not formed, and instantly destroys what was made; by imagination, the mind, out of delusion, acts like a child with a clay doll.
तथा च सम्भ्रमे स्वप्नमिथ्याज्ञानादिभास्वराः । गन्धर्वनगराकारा दृष्टा मनसि शक्तयः
In the same way, in confusion, dream, and false knowledge, radiant powers appear in the mind, taking the form of illusory cities of the Gandharvas.
स्थूलदृष्टिदृशं त्व् एताम् अवलम्ब्य महामुने । पुंसो मनश् शरीरं च कायौ द्वाव् इति कथ्यते
Relying on this gross perception, O great sage, it is said that a person has two bodies: the mind and the physical body.
मनोमनननिर्माणमात्रम् एतज् जगत्त्रयम् । न सन् नासद् इव स्फारम् उदितं नेतरन् मुने
This threefold world is merely a creation of the mind’s imagination; it arises as a vast appearance, neither truly existent nor nonexistent, O sage.
चित्तदेहाङ्गलतया भेदवासनयेद्धया । द्विचन्द्रत्वम् इवाज्ञानान् नानातेयं समुत्थिता
Because of the tendency to see distinctions as mind and body, and due to the force of that habit, this diversity arises from ignorance, just as the illusion of two moons appears.
भेदवासनया बह्व्या पदार्थनिचयं मनः । भिन्नं पश्यति सर्वत्र घटावटपटादिकम्
Because of the strong habit of perceiving difference, the mind sees everywhere a multitude of objects—pots, cloth, forests, and so on—as separate.
कृशो ऽतिदुःखी मूढो ऽहम् एताश् चान्याश् च भावनाः । भावयत् स्वविकल्पोत्था याति संसारतां मनः
Thoughts such as 'I am weak, extremely miserable, deluded,' and others arise; when the mind contemplates these self-created notions, it enters into worldly existence.
मननं कृत्रिमं रूपं ममैतन् न पताम्य् अहम् । इति तत्त्यागतश् शान्तं चेतो ब्रह्म सनातनम्
But when one realizes, 'This conceptualization is artificial, it is not truly mine, I do not fall because of it,' then the mind, freed from that, becomes peaceful and attains the eternal Brahman.
यथा प्रवितते ऽम्बोधौ तते ऽनेकतरङ्गिणि । सोम्यस्पन्दमयानेककल्लोलावलिशालिनि
Just as on the vast expanse of the ocean’s shore, with its countless waves, there are many beautiful, gentle ripples arising in succession,
वार्यात्मनि समे स्वच्छे शुद्धे स्वादुनि शीतले । अविनाशिनि विस्तीर्णे महामहिमनि स्फुटे
So too, in water—calm, clear, pure, sweet, cool, indestructible, expansive, and of great splendor—
त्र्यश्रस् तरङ्गस् स्वं रूपं भावयन् स स्वभावतः । त्र्यश्रो ऽस्मीति विकल्पेन करोति स्वेन कल्पनाम्
A wave with three edges, contemplating its own form, by its own nature, imagines itself as 'I am three-edged,' and thus creates its own conception.
भ्रश्यंश् चैव परिभ्रष्टरूपो ऽस्मीति तलातलम् । भावयन् भूतलं याति तादृग्भावनया तया
When it is broken and loses its shape, it thinks 'I am shattered,' and by such contemplation, it becomes as it imagines, descending to the earth.
उत्थितं च बलाद् ऊर्ध्वम् उत्थितो ऽस्मीति भावितः । तैस् तैर् विकल्पैस् तद्भावं विकल्पयति साभिधम्
When it rises forcefully upward, it thinks 'I am risen,' and through various notions, it conceives itself accordingly, with those very ideas.
ससूर्यप्रतिबिम्बस् तु प्रकाशो ऽस्मीति भावितः । सरजःपुञ्जपातस् तु मलिनो ऽस्मीति भावितः
With the reflection of the sun, it contemplates 'I am radiant,' and when struck by a mass of dust, it thinks 'I am impure.'
सरत्नरश्मिजालस् तु शोभते दीप्तया श्रिया । तुषारभरविद्धस् तु शीतलो ऽस्मीति विन्दति
When adorned with a network of jewel rays, it shines with brilliant splendor; when pierced by frost, it experiences 'I am cold.'
सतटाचलदावाग्निप्रतिबिम्बोज्ज्वलद्वपुः । बिभेति वत दग्धो ऽस्मीत्य् आत्तमीनश् च कम्पते
With the reflection of wildfire on the riverbank, its form blazes; it fears, thinking 'Alas, I am burned,' and trembles like a caught fish.
प्रतिबिम्बितवेलाद्रितटपक्षिवनद्रुमः । महान् आरम्भसंरम्भसंयुतो ऽस्मीति राजते
Reflected on the shore, among mountains, birds, and trees, it shines, thinking 'I am great, endowed with effort and energy.'
विमलोल्लसनोत्पन्नध्वस्तलोलशरीरकः । खण्डशः परियातो ऽस्मीत्य् आत्ताक्रन्द इवारवी
When its body is pure, shining, arisen, destroyed, and restless, it thinks 'I am scattered in pieces,' and cries out like a wounded woman.
न चोर्मयस् ते जलधेर् व्यतिरिक्ताः पयोरसात् । न चैकं रूपम् एतेषां किञ्चित् सन्न् अप्य् असन्मयम्
The waves are not different from the ocean; they are of the same essence as water, and there is not a single form among them that truly exists apart from it.
न च ते न्यूनदैर्घ्याद्या गुणास् तेषु च तेषु ते । नोर्मयस् संस्थिता अब्धौ न च तत्र न संस्थिताः
Nor do those qualities such as shortness or length truly belong to them; the waves do not exist as separate entities in the ocean, nor are they entirely absent there.
केवलं स्वस्वभावस्थसङ्कल्पविकलीकृताः । नष्टानष्टाः पुनर् जाता जाताजाताः पुनः क्षताः
They are merely shaped and dissolved by their own inherent nature and the play of thought—destroyed and not destroyed, arising again, born and unborn, once more broken.