कालकारणसंशुष्कां भाविपुष्पफलोदयाम् । विवेश तां तनुं बालां सुलताम् इव माधवः
He entered that youthful and delicate body, dried up by the causes of time, destined to bear future flowers and fruits, just as Mādhava enters a tender creeper.
सा ब्राह्मणतनुर् भूमौ विवर्णवदनाङ्गिका । पपात कम्पिता तूर्णं छिन्नमूला लता यथा
That brāhmaṇa body, pale in face and limbs, trembled and quickly fell to the ground, like a creeper whose root has been cut.
तस्यां प्रविष्टजीवायां पुत्रतन्वां महामुनिः । चकाराप्यायनं मन्त्रैस् सकमण्डलुवारिभिः
When the great sage had entered the body of his son, he performed a rite of restoration with mantras and water from his water-pot.
सर्वनाड्यस् ततस् तन्व्यास् तस्याः पूर्णा विरेजिरे । सरितः प्रावृषीवाम्बुपूरपूरितकोटराः
Then all the slender one's channels became filled, shining forth like river hollows brimming with water in the rainy season.
नलिनी प्रावृषीवासौ मधाव् इव नवा लता । यदा पूर्णा तदा तस्याः प्राणाः पल्लविता बभुः
She was like a lotus in the rains, or a new vine in spring; when she was full, her vital energies blossomed forth.
अथ शुक्रस् समुत्तस्थौ वहत्प्राणसमीरणः । रसमारुतसंयोगाद् आपूर्ण इव वारिदः
Then the semen arose, carried by the moving breath, as if a cloud, filled by the union of sap and wind, were swelling to fullness.
पुरो ऽभिवादयाम् आस पितरं पावनाकृतिः । प्रथमोल्लासितो मेघस् स्तनितेनेव पर्वतम्
He, pure in form, respectfully greeted his father, like a newly awakened cloud saluting the mountain with its first thunder.
पिताथ प्राक्तनीं तस्याप्य् आलिलिङ्ग तनुं ततः । स्नेहार्द्रवृत्तिर् जलदश् चिराद् गिरितटीम् इव
Then the father embraced her former body, his heart softened with affection, like a rain-cloud long embracing the mountain slope.
भृगुर् ददर्श सस्नेहं प्राक्तनीं तानयीं तनुम् । मत्तो जातो ऽयम् इत्य् आस्था हरत्य् अपि महामतिम्
Bhrigu beheld, with affection, the former body of his daughter; the thought, 'This one is born from me,' seizes even the wise.
मत्पुत्रो ऽयम् इति स्नेहो भृगुम् अप्य् अहरत् तदा । परतात्मीयता चेयं यावदाकृति भाविनी
At that moment, the affection, 'This is my son,' seized even Bhrigu; for as long as form endures, the sense of 'mine' persists.
बभूवतुः पितापुत्रौ ताव् अथान्योऽन्यशोभितौ । निशावसानमुदिताव् अर्कपद्माकराव् इव
Then the two became father and son, each enhancing the other's radiance, like the sun and a lotus pond rejoicing at the end of night.
चिरसङ्गमसम्बद्धाव् इव चक्राह्वदम्पती । घनागमघनस्नेहौ मयूरजलदाव् इव
Like a pair called the wheel, joined after a long separation, like the peacock and the cloud, united by the deep bond of the monsoon.
चिरकालदृढोत्कण्ठयोग्यया कथया तया । स्थित्वा तत्र मुहूर्तं ताव् अथोत्थाय महामती
After remaining there for a while, with that story fit for long-standing, firm yearning, the wise one then rose up.
समङ्गाद्विजदेहं तं भस्मसात् तत्र चक्रतुः । को हि नाम जगज्जात आचारं नानुतिष्ठति
Together, they reduced that twice-born body to ashes there; for who in this world does not follow proper conduct?
एवं तौ कानने तस्मिन् पावने भृगुभार्गवौ । संस्थितौ तपसा दीप्तौ दिवीव शशिभास्करौ
Thus, in that pure forest, the two—Bhrigu and Bhargava—stood, radiant with austerity, like the moon and sun in the sky.
चेरतुर् ज्ञातविज्ञेयौ जीवन्मुक्तौ जगद्गुरू । देशकालदशौघेषु सुगमं सुस्थिरं तपः
Having known what is to be known, liberated while living, teachers of the world, they moved about, their austerity easy and steady amidst the waves of place, time, and circumstance.
अथासुरगुरुत्वं स शुक्रः कालेन लब्धवान् । भृगुर् अप्य् आत्मनो योग्ये पदे ऽतिष्ठद् अनामये
Then, in time, Śukra attained the status of preceptor of the asuras, and Bhrigu remained in his own proper, flawless state.
शुक्रो ऽसौ प्रथमम् इति क्रमेण जात एतस्मात् परमपदाद् उदारकीर्तिः । स्वेनाशु स्मृतिपदविभ्रमेण पश्चाद् एवं च प्रविलुलितो दशान्तरेषु
Śukra, he was first born in this way from that supreme state, and then, through his own lapse of memory, was cast into various other conditions.
इदम्प्रथमम् उत्पन्ना सा तदा ब्रह्मणः पदात् । शुद्धा मतिर् भार्गवस्य नान्यजन्मकलङ्किता
At first, that pure mind of Bhārgava arose from the state of Brahman, untainted by the stain of any other birth.
सर्वैषणानां संशान्तौ शुद्धा चित्तस्य या स्थितिः । तत् सत्त्वम् उच्यते सैषा विमला चिद् उदाहृता
When all desires are pacified and the mind is pure, the state that arises is called sattva; this is referred to as the spotless consciousness.
मनो निर्मलसत्त्वात्म यद् भावयति यादृशम् । तत् तथाशु भवत्य् एव यथावर्तो ऽर्णवे ऽम्भसः
Whatever the mind, whose essence is pure sattva, contemplates, that indeed quickly comes to be, just as a whirlpool forms in the ocean's waters.
यथा भृगुसुतस्यैष विभ्रमः प्रोदितस् स्वयम् । प्रत्येकम् अप्य् एवम् एव दृष्टान्तो ऽत्र भृगोस् सुतः
Just as this confusion arose spontaneously in the son of Bhrigu, so too, for each individual, the same illustration applies regarding Bhrigu's son.
बीजस्याङ्कुरपत्त्रादि स्वं चमत्कुरुते यथा । सर्वेषां भूतसङ्घानां भ्रमषण्डस् तथैव हि
Just as a seed produces its own sprout, leaves, and so on, in the same way, the cluster of delusions arises for all groups of beings.
यद् इदं दृश्यते विश्वम् एवम् एवाखिलं हि तत् । प्रत्येकम् उदितं मिथ्या मिथ्यैवास्तम् उपैति च
Whatever is seen as this universe, so indeed is all of it; each manifestation arises falsely and likewise passes away falsely.
नास्तम् एति न चोदेति जगत् किञ्चन कस्यचित् । भ्रान्तिमात्रम् इदं माया मुधैव परिजृम्भते
The world does not set nor does it arise for anyone; this is merely a delusion, a display of maya, expanding in vain.
यथास्मत्प्रतिभासस्थस् सो ऽयं संसारषण्डकः । तथा तेषां सहस्राणि मिथो ऽदृष्टानि सन्ति हि
Just as this world-egg appears in our own perception, so too, thousands of such unseen worlds exist for others.
स्वप्नसङ्कल्पनगरव्यवहाराः परस्परम् । पृथग् यथा न दृश्यन्ते तथैते संसृतिभ्रमाः
Just as the activities of dream-cities and imagined cities are not seen by each other, so too are these cycles of worldly delusion separate.
एवं नगरवृन्दानि नभस्सङ्कल्परूपिणाम् । सन्ति तानि न दृश्यन्ते मिथो ज्ञानदृशं विना
In this way, there are indeed cities in the sky, formed by imagination; they exist, yet are not seen except by the eye of knowledge.
पिशाचयक्षरक्षांसि सन्त्य् एवंरूपकाणि हि । सङ्कल्पमात्रदेहानि सुखदुःखमयानि च
Likewise, spirits, yakṣas, and demons are of such a kind—bodies made only of thought, composed of pleasure and pain.
एवम् एव वयं चेमे सम्पन्ना रघुनन्दन । स्वसङ्कल्पात्मकाकारा मिथ्यासत्यत्वभाविताः
In the same way, O delight of the Raghu lineage, we and these beings are all formed from our own imagination, possessing the nature of both falsehood and reality.