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.
एवंरूपैव हि परे वर्तते सर्गसंसृतिः । न वास्तवी वस्तुतस् तु संस्थितेयम् अवस्तुनि
Just so, the cycle of creation exists in this manner; it is not truly real, for in reality, it abides in the unreal.
प्रत्येकम् उदितं विश्वम् एवम् एव मुधैव हि । नवगुल्मकरूपेण वासन्तिकरसो यथा
Thus, the world arises for each individual, merely as an illusion, just as the sap of spring appears in the form of new shoots.
प्रथमो ऽयं स्वसङ्कल्पस् सुप्रथाम् आगतस् तथा । यथातिपारमार्थ्येन दृढेनेत्थं विभाव्यते
This first imagination of one's own self becomes well-established, just as, through intense conviction, something is firmly conceived as supremely real.
प्रत्येकम् उदितं चित्तं स्वस्वभावोदरस्थितम् । इदम् इत्थंसमारम्भं जगत् पश्यद् विनश्यति
The mind, arising individually, remains within its own nature; seeing the world as this or that, it perishes.
प्रतिभासवशाद् अस्ति नास्ति वस्त्ववलोकनात् । दीर्घस् स्वप्नो जगज्जालम् आलानं चित्तदन्तिनः
By the force of appearance, things seem to exist or not, depending on perception; the web of the world is a long dream, tethered to the elephant of the mind.
चित्तसत्तैव हि जगज् जगत्सत्तैव चित्तकम् । एकाभावे द्वयोर् नाशस् तच् च सत्यविचारणात्
Indeed, consciousness is the very existence of the world, and the existence of the world is shaped by consciousness; if either one is absent, both cease to be—this is established by true inquiry.
शुद्धस्य प्रतिभासो हि सत्यो भवति चेतसः । निष्कलङ्के हि लगति पटे कुङ्कुमरञ्जना
For the reflection that appears in pure consciousness is real; just as saffron dye adheres only to an unstained cloth.
अन्येनानाहृतस्यान्यो गुणो ऽवश्यं विवर्धते । अनाक्रान्तस्य सङ्कल्पैः प्रतिभोदेति चेतसः
When something is not brought by another, a different quality will certainly arise; when consciousness is not seized by thoughts, its own awareness emerges.
सुवर्णो न स्थितिं याति मलवत्य् अंशुके यथा । एका दृष्टिस् स्थितिं याति न म्लाने चित्तके तथा
Just as gold does not settle on a soiled garment, so too a single-pointed vision does not remain in a tainted mind.
प्रमार्जनाद् इव मणेस् ताम्रस्येव च युक्तितः । चिरम् एकदृढाभ्यासाच् छुद्धिर् भवति चेतसः
As by polishing a gem or by proper means with copper, so too, through long and steady practice, the mind becomes purified.