इमा जगति विस्तीर्णे शरीरोपलपङ्क्तयः । तिष्ठन्ति परिवल्गन्ति रुदन्ति च हसन्ति च
In this vast world, these rows of embodied beings stand, move about, weep, and laugh.
आब्रह्मस्तम्बपर्यन्तं स्पन्दनैः पवनो यथा । उल्लसन्ति नियच्छन्ति म्लायन्ति विहसन्ति च
From Brahma down to a blade of grass, like the wind with its movements, they exult, restrain, wither, and rejoice.
ता एताः काश्चिद् अत्यच्छा यथा हरिहरादयः । काश्चिद् अल्पविमोहस्था यथोरगनरामराः
Some of these are exceedingly pure, like Hari, Hara, and others; some are in slight delusion, like serpents, humans, and celestial beings.
काश्चिद् अत्यन्तमोहस्था यथा तरुतृणादयः । काश्चिद् अज्ञानसम्मूढाः क्रिमिकीटत्वम् आगताः
Some are in deep delusion, like trees and grasses; some, bewildered by ignorance, have attained the state of worms and insects.
काश्चित् तृणवद् उह्यन्ते दूरे ब्रह्ममहोदधेः । अप्राप्तभूमिका एता यथोरगनरादयः
Some are carried away like blades of grass, far from the great ocean of Brahman; these have not yet reached the proper state, like serpents and men.
तटमात्रं समालोक्य काश्चित् खेदम् उपागताः । जाताजाता निखन्यन्ते कृतान्तजरदाखुना
Some, merely glimpsing the shore, are overcome with weariness; born and unborn alike are buried by the aged claws of Death.
काश्चिद् अन्तरम् आसाद्य ब्रह्मतत्त्वमहाम्बुधेः । गतास् तत्ताम् अशोकाय हरिब्रह्महरादिकाः
Others, reaching the interval of the great ocean of Brahman’s essence, have gone to that shore, free from sorrow, along with Hari, Brahma, Hara, and others.
अल्पमोहान्विताः काश्चित् तम् एव ब्रह्मवारिधिम् । अदृष्टरागरोगौघम् अवलम्ब्य व्यवस्थिताः
Some, possessed of slight delusion, remain in that very ocean of Brahman, relying on it, untouched by the flood of unseen passions and diseases.
काश्चिद् भोक्तव्यजन्मौघा भुक्तजन्मौघकोटयः । वन्ध्याः प्रकाशतामस्यस् संस्थिता भूतजातयः
Some are waves of births to be enjoyed, others are countless waves of births already experienced; barren are the beings established in the radiance of darkness.
काश्चिद् ऊर्ध्वाद् अधो यान्ति तथाधस्तान् महत् पदम् । ऊर्ध्वाद् ऊर्ध्वतरं काश्चिद् अधस्तात् काश्चिद् अप्य् अधः
Some go upward from below, and likewise from below to the great realm; some ascend higher and higher, while others descend further and further.
बहुसुखदुःखकटङ्कटा क्रियेयं परमपदास्मरणात् समागतेह । परमपदावगमात् प्रयाति नाशं विहगपतिस्मरणाद् विषव्यथेव
This activity, full of many joys and sorrows, arises from remembrance of the supreme state; upon realization of the supreme state, it perishes, just as the pain of poison vanishes when the bird’s name is recalled.
मध्याज् जितमनोमोहा दृष्टलोकपरावराः । जीवन्मुक्ता भ्रमन्तीह यक्षगन्धर्वकिन्नराः
In the midst, those who have conquered the delusion of mind and see the world’s heights and depths wander here as liberated beings—yakshas, gandharvas, and kinnaras.
अन्ये तु काष्ठकुड्याभा मूढास् स्थावरतां गताः । अपरिक्षीणमोहास् ते किं तेषां प्रविचार्यते
Others, dull as logs or walls, have entered a state of immobility; their delusion is not exhausted—what is there to consider about them?
लोके प्रबुध्यमानानां भूतानाम् आत्मसिद्धये । विहरन्तीह शास्त्राणि कल्पितान्य् उचितात्मभिः
In this world, for beings who are awakening to self-realization, the scriptures that circulate here have been composed by those whose minds are suitably inclined.
सम्प्रबुद्धाशया ये तु दुष्कृतानां परिक्षये । तेषां शास्त्रविचारेषु निर्मला धीः प्रवर्तते
But for those whose intentions have truly awakened and whose wrongdoings are exhausted, their intellect becomes pure and engaged in the inquiry into the scriptures.
विलीयते मनोमोहस् सच्छास्त्रप्रविचारणात् । नभोविहरणाद् भानोश् शार्वरं तिमिरं यथा
The delusion of the mind dissolves through the thorough investigation of true scripture, just as the darkness of night vanishes when the sun moves through the sky.
अक्षीयमाणं हि मनो मोहायैव न सिद्धये । नीहार इव सञ्छाद्य वेताल इव वल्गति
A mind that is not being dissolved exists only for delusion, not for realization; it covers like mist and wanders like a ghost.
सर्वेषाम् एव भूतानां सुखदुःखार्थभाजनम् । शरीरं मन एवेह न तु मांसमयं मुने
O sage, for all beings here, it is the mind alone that is the vessel of pleasure and pain—not the body made of flesh.
यो ऽयं मांसास्थिसङ्घातो दृश्यते चाधिभौतिकः । मनोविकल्पितं विद्धि न देहः पारमार्थिकः
This aggregate of flesh and bones that is seen, belonging to the material world, know that it is a projection of the mind; the body is not ultimately real.
मनश्शरीरेण तव पुत्रो यत् कृतवान् मुने । तद् एव प्राप्तवान् आशु वयं नात्रापराधिनः
O sage, whatever your son did with his mind and body, that he has quickly received; in this, we are not at fault.
स्वया वासनया लोको यद् यत् कर्म करोति यः । स तथैव तद् आप्नोति नेतरस्यात्र कर्तृता
Whatever actions anyone in the world performs, driven by their own tendencies, that alone they obtain; there is no agency of another in this.
नानुसंहितम् अन्तर् यन् मनोवासनया स्वया । को नाम भुवने सो ऽस्ति तत् कर्तुं यस्य शक्तता
Who in this world has the power to accomplish that which is not already accompanied within by the inclination of one's own mind?
ये स्वर्गनरकाभोगा यास् स्वर्गनरकैषणाः । स्वमनोमननेन्दोस् स निष्ष्यन्दो मान्द्यदुःखदः
All enjoyments of heaven and hell, and all desires for heaven and hell, are but the outflow of one's own mind; their result is the dullness and suffering of inertia.
बहुनात्र किम् उक्तेन शब्दसन्दर्भकारिणा । उत्तिष्ठ भगवन् यामो यत्र ते तनयस् स्थितः
Why say much more here with elaborate words? Arise, O venerable one, let us go to where your son is situated.
सर्वं चित्तशरीरेण भुक्त्वा शुक्रः क्षणाद् इह । अद्येन्दुरश्मिसङ्घट्टात् समङ्गातापसस् स्थितः
Having experienced everything with the mental body, Śukra in a moment is now, by the union of the moon's rays, established in the heat of the sun.
तत्प्राणपवनश् चित्त्वयुक्त इन्द्वंशुगः फलम् । अवश्यायतया भूत्वा वीर्यत्वेन नरस् स्थितः
That vital wind, united with mind, bearing the fruit of the moon's rays, having become like rain, stands as virility in man.
इत्य् उक्त्वा भगवान् कालो हसन्न् इव जगद्गतीः । हस्ताद् धस्तेन जग्राह भृगुम् इन्दुम् इवांशुमान्
Having thus spoken, the venerable Kāla, as if smiling at the courses of the world, took Bhṛgu by the hand, just as the sun takes the moonbeam.
अहो नु चित्रा नियतेर् व्यवस्थेति वदञ् शनैः । भगवान् भृगुर् उत्तस्थाव् उदयाद्रेर् यथा रविः
Saying softly, 'Indeed, how wondrous are the arrangements of destiny,' the venerable Bhṛgu rose up like the sun from the eastern mountain.
तेजोनिधी सुसमसङ्गसमुत्थितौ तौ भातस् तदा वरवने सतमालजाले । तुल्योदयाव् इव नभस्य् अमले विहर्तुम् अभ्युद्यताव् अजलदौ सकलेन्दुसूर्यौ
Those two, arisen together like twin treasures of light, shone in the splendid forest amid the cluster of dark tamāla trees, like the full moon and sun ascending together in the clear sky, ready to roam as cloud and water-laden moon and sun.
इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम सायन्तनाय विधये ऽस्तम् इनो जगाम । स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश् च सहाजगाम
After the sage had spoken thus, the day moved toward evening, and the sun set. The assembly, having offered their salutations, departed to bathe, accompanied by the gentle rays of the setting sun.