103. Chapter 103

श्रीवसिष्ठ उवाच । निर्विकल्पसमाधानात्काष्ठकुड्योपमस्थितिः । एवं शिखिध्वजो राजा चूडालामधुना श्रृणु ॥ १ ॥

śrīvasiṣṭha uvāca | nirvikalpasamādhānātkāṣṭhakuḍyopamasthitiḥ | evaṃ śikhidhvajo rājā cūḍālāmadhunā śrṛṇu || 1 ||

Vasishtha said:—Now hear me relate to you about Sikhidvaja, sitting a block of wood on one side, and the reappearance of Chudala to him from the other.

शिखिध्वजं तं भर्तारं कुम्भवेषेण तेन सा । प्रबोध्यान्तर्धिमागत्य ततार तरसा नभः ॥ २ ॥

śikhidhvajaṃ taṃ bhartāraṃ kumbhaveṣeṇa tena sā | prabodhyāntardhimāgatya tatāra tarasā nabhaḥ || 2 ||

After Chudala had hypnotized her husband Sikhidvaja, in her guise of the sagely Kumbha; she disappeared from her, and traversed into the regions of air.

देवपुत्राकृतिं व्योम्नि जहौ मायाविनिर्मिताम् । विदग्धमुग्धमाकारं स्त्रैणं जग्राह सुन्दरम् ॥ ३ ॥

devaputrākṛtiṃ vyomni jahau māyāvinirmitām | vidagdhamugdhamākāraṃ straiṇaṃ jagrāha sundaram || 3 ||

She forsook her form of the son of the Divine sage in the empty sky, and which she had took upon her by her magic spell. The enchanted form melted away in the air, and she appeared in her female form of beauteous fair.

नभसा स्वपुरं प्राप विवेशान्तःपुरं क्षणात् । दृश्या बभूव लोकस्य नृपकर्म चकार च ॥ ४ ॥

nabhasā svapuraṃ prāpa viveśāntaḥpuraṃ kṣaṇāt | dṛśyā babhūva lokasya nṛpakarma cakāra ca || 4 ||

She bent her airy course to her palace in the city, where she showed herself as their queen, before her assembled attendants and courtiers, and discharged the royal duties of her absent lord.

वासरत्रितयेनाथ पुनरम्बरमेत्य सा । बभूव कुम्भो योगेन शिखिध्वजवनं ययौ ॥ ५ ॥

vāsaratritayenātha punarambarametya sā | babhūva kumbho yogena śikhidhvajavanaṃ yayau || 5 ||

After three days she took again to her aerial journey, retook her enchanted form of Kumbha, and advanced to the hermitage of Sikhidvaja in the forest.

तथा तत्रैव तं भूपमपश्यद्वनभूमिगा । निर्विकल्पसमाधिस्थं समुत्कीर्णमिव द्रुमम् ॥ ६ ॥

tathā tatraiva taṃ bhūpamapaśyadvanabhūmigā | nirvikalpasamādhisthaṃ samutkīrṇamiva drumam || 6 ||

She saw there the prince in his woodland retreat, and sitting in his posture of deep meditation and resembling a figure carved in wood.

अहो नु खलु भो दिष्ट्या विश्रान्तोऽयमिहात्मनि । स्थितः स्वस्थः समः शान्त इत्युवाच पुनःपुनः ॥ ७ ॥

aho nu khalu bho diṣṭyā viśrānto'yamihātmani | sthitaḥ svasthaḥ samaḥ śānta ityuvāca punaḥpunaḥ || 7 ||

Seeing him thus, she exclaimed repeatedly in herself; O heyday! that he is reposing here in his own soul, and is sitting quiet and tranquil in himself.

तदेनं तावदेतस्माद्बोधयामि परात्पदात् । इदानीमेव किं देहत्यागमेष करोति वै ॥ ८ ॥

tadenaṃ tāvadetasmādbodhayāmi parātpadāt | idānīmeva kiṃ dehatyāgameṣa karoti vai || 8 ||

I must now awaken him from his trance in the supreme Being, or else his soul will soon forsake its mortal frame, owing to his disregard of it, and the end of his worldly bondage by his excessive devotion.

किंचित्कालं स्फुरत्वेष राज्येन विपिनेन वा । सममेव गमिष्यावस्त्यक्तदेहाविमौ समौ ॥ ९ ॥

kiṃcitkālaṃ sphuratveṣa rājyena vipinena vā | samameva gamiṣyāvastyaktadehāvimau samau || 9 ||

It is desirable that he should live some time longer, either with his royalty in the palace or with devotion in this forest; and then we both of us will depart together, by shuffling our mortal coils.

तस्योपदेशो विषमः परिणामं न गच्छति । अनेनाभ्यासयोगेन तावदाबोधयाम्यहम् ॥ १० ॥

tasyopadeśo viṣamaḥ pariṇāmaṃ na gacchati | anenābhyāsayogena tāvadābodhayāmyaham || 10 ||

It would be difficult to instruct him, in all (seven) stages of devotion (saptama bhumi); and as there is no end of these things, I will try to train him in the practical part of yoga only.

इति संचिन्त्य चूडाला सिंहनादं चकार सा । भूयोभूयः प्रभोरग्रे वनेचरभयप्रदम् ॥ ११ ॥

iti saṃcintya cūḍālā siṃhanādaṃ cakāra sā | bhūyobhūyaḥ prabhoragre vanecarabhayapradam || 11 ||

Thus pondering in herself she made a loud shout, which startled the wild beasts; but did not rouse the entranced prince, though she repeated her loud shouts before him.

न चचाल शिलेवाद्रौ यदा नादेन तेन सः । भूयोभूयः कृतेनापि तदा सा तं व्यचालयत् ॥ १२ ॥

na cacāla śilevādrau yadā nādena tena saḥ | bhūyobhūyaḥ kṛtenāpi tadā sā taṃ vyacālayat || 12 ||

When neither her shouts and shrieks could rouse him, who remained unshaken as a stone in the rock; she shook him with her hands, to bring him back to his sense.

चालितः पातितोऽप्येष यदा न बुबुधे नृपः । तदा संचिन्तयामास चूडाला कुम्भरूपिणी ॥ १३ ॥

cālitaḥ pātito'pyeṣa yadā na bubudhe nṛpaḥ | tadā saṃcintayāmāsa cūḍālā kumbharūpiṇī || 13 ||

Though shaken and moved and thrown down on the ground, yet the prince neither awoke nor came to his senses; then Chudala thought on another expedient in his guise of Kumbha.

अहो परिणतः साधुः स्वपदे भगवानयम् । तदेनं हि कया युक्त्या सांप्रतं बोधयाम्यहम् ॥ १४ ॥

aho pariṇataḥ sādhuḥ svapade bhagavānayam | tadenaṃ hi kayā yuktyā sāṃprataṃ bodhayāmyaham || 14 ||

She said, Ah! I see my lord is absorbed in his prophetic trance, and I must find some expedient to rouse him to his sense.

अथवैनं महात्मानं किमर्थं बोधयाम्यहम् । विदेहं बोधमासाद्य तिष्ठत्वेष यथासुखम् ॥ १५ ॥

athavainaṃ mahātmānaṃ kimarthaṃ bodhayāmyaham | videhaṃ bodhamāsādya tiṣṭhatveṣa yathāsukham || 15 ||

Or why should I try to rouse him deified spirit back to its sensation, when he so well absorbed in his state of disembodied or abstract meditation.

अहमप्यंगनादेहमिमं त्यक्त्वा परं पदम् । अपुनर्जननायैव गच्छामीह हि किं समम् ॥ १६ ॥

ahamapyaṃganādehamimaṃ tyaktvā paraṃ padam | apunarjananāyaiva gacchāmīha hi kiṃ samam || 16 ||

I also wish to get rid of my female form, and to reach that state of supreme beatitude like him, which is free from further births and transmigrations.

इति संचिन्त्य देहं स्वं त्यक्तुमभ्युद्यता सती । पुनः संचिन्तयामास चूडाला सा महामतिः ॥ १७ ॥

iti saṃcintya dehaṃ svaṃ tyaktumabhyudyatā satī | punaḥ saṃcintayāmāsa cūḍālā sā mahāmatiḥ || 17 ||

Thus thinking in herself, Chudala was about to abandon her own body; when her better understanding recalled her undertaking that attempt.

आलोकयामि चैतावदेनं देहं महीपतेः । यद्यस्य सत्त्वशेषोऽस्ति बोधबीजं हृदन्तरे ॥ १८ ॥

ālokayāmi caitāvadenaṃ dehaṃ mahīpateḥ | yadyasya sattvaśeṣo'sti bodhabījaṃ hṛdantare || 18 ||

Let me feel the body of the prince at first, she said, whether there is an end of his life, or there is any feeling or pulsation in his heart.

तत्कालेनैष भगवान्संप्रबोधमुपैष्यति । मूलकोशरसालीनं पुष्पजालमिव द्रुमे ॥ १९ ॥

tatkālenaiṣa bhagavānsaṃprabodhamupaiṣyati | mūlakośarasālīnaṃ puṣpajālamiva drume || 19 ||

Should he be alive, he must come back to his sense; as the juicy root of trees, recalls the flowers in the flowering season of spring.

तदेवं विरहञ्जीवन्मुक्त एव भवत्यलम् । मुक्तो भवत्यथ यदि मन्ये गच्छामि तत्समम् ॥ २० ॥

tadevaṃ virahañjīvanmukta eva bhavatyalam | mukto bhavatyatha yadi manye gacchāmi tatsamam || 20 ||

If he is alive he will walk about like myself, in his state of a living liberated soul; but if he be found to be no longer living, then I shall follow him to the next world.

इति संचिन्त्य चूडाला स्पर्शनेन नयेन च । पतिमालोक्य साशङ्कमुवाच वरवर्णिनी ॥ २१ ॥

iti saṃcintya cūḍālā sparśanena nayena ca | patimālokya sāśaṅkamuvāca varavarṇinī || 21 ||

With this mind Chudala felt his person, and examined it with her eyes; and then perceiving him to be living, she thus said rejoicingly to herself:

अस्त्येव सत्त्वशेषोऽस्य हृदि संबोधकारणम् । संबोधहेतूदयेन सत्त्वशेषं व्यबुध्यत ॥ २२ ॥

astyeva sattvaśeṣo'sya hṛdi saṃbodhakāraṇam | saṃbodhahetūdayena sattvaśeṣaṃ vyabudhyata || 22 ||

He has still the relic of his life, pulsating in his breast, the beating of the pulse and the throbbing of his breast, show his life to be not yet extinct.

श्रीराम उवाच । भृशं संशान्तचित्तस्य काष्ठलोष्टसमस्थितेः । सत्त्वशेषः कथं ब्रह्मन्ज्ञायते ध्यानशालिनः ॥ २३ ॥

śrīrāma uvāca | bhṛśaṃ saṃśāntacittasya kāṣṭhaloṣṭasamasthiteḥ | sattvaśeṣaḥ kathaṃ brahmanjñāyate dhyānaśālinaḥ || 23 ||

Rama said:—How can the little spark of the vital flame, be known to reside in the body of the self distracted yogi; whose mind is as cold as stone, and whose body becomes as callous as a clod of earth or a block of wood.

श्रीवसिष्ठ उवाच । प्रबोधकारणं यस्य दुर्लक्ष्याणुवपुर्हृदि । विद्यते सत्त्वशेषोऽन्तर्बीजे पुष्पफलं यथा ॥ २४ ॥

śrīvasiṣṭha uvāca | prabodhakāraṇaṃ yasya durlakṣyāṇuvapurhṛdi | vidyate sattvaśeṣo'ntarbīje puṣpaphalaṃ yathā || 24 ||

Vasishtha replied:—The relic of life remains in the heart, as an imperceptible atom and in the manner of sensibility; just as the future fruits and flowers, are contained in their seeds.

चित्तस्पन्दवियुक्तस्य तस्यास्पन्दितसच्चितः । द्वित्वैकत्वविहीनस्य समस्याचलसंस्थितेः ॥ २५ ॥

cittaspandaviyuktasya tasyāspanditasaccitaḥ | dvitvaikatvavihīnasya samasyācalasaṃsthiteḥ || 25 ||

The calm and cold yogi, who is devoid of his knowledge of unity and duality, and views all things in the same light; who remains as quiet as a rock and without the pulsation of his heart, has yet the vibration of his intellect within him;

कायः समसमाभोगो न ग्लायति न हृष्यति । नास्तमेति न चोदेति सममेवावतिष्ठते ॥ २६ ॥

kāyaḥ samasamābhogo na glāyati na hṛṣyati | nāstameti na codeti samamevāvatiṣṭhate || 26 ||

The body of the temperate and tranquil minded man, never wastes or swells in bulk; it never decays nor grows up in heights, but ever remains in the same state.

द्वित्वैकत्वादियुक्तस्य यस्य प्रस्पन्दते मनः । तस्य देहोऽन्यतामेति नास्पन्दस्य कदाचन ॥ २७ ॥

dvitvaikatvādiyuktasya yasya praspandate manaḥ | tasya deho'nyatāmeti nāspandasya kadācana || 27 ||

The man whose mind vibrates with its thoughts of unity and duality (i.e. which perceives the difference of things); has the change and decay of his body, which is never the case with the yogi of unchangeful mind.

चित्तस्पन्दो हि सर्वेषां कारणं जगतः स्थितेः । राम भावविकाराणां कुसुमानां यथा मधुः ॥ २८ ॥

cittaspando hi sarveṣāṃ kāraṇaṃ jagataḥ sthiteḥ | rāma bhāvavikārāṇāṃ kusumānāṃ yathā madhuḥ || 28 ||

The action of the heart, is the spring of the life of every body in this world, just as the honey in the flower cup, is the cause of its future fruit.

अस्मिन्प्रयास्यतो देहे चेतसो हि मुहुर्मुहुः । हर्षः कोपो न संमोहो वशमेति रघूद्वह ॥ २९ ॥

asminprayāsyato dehe cetaso hi muhurmuhuḥ | harṣaḥ kopo na saṃmoho vaśameti raghūdvaha || 29 ||

These frail bodies of mortals, are notwithstanding subject to the fits of joy and anger, and of the quickness and dulness every moment; and these, O Rama! are the seeds of repeated births, and are hard to be checked or subdued.

चित्ते प्रशममायाते कायो यः सत्त्ववर्जितः । बाधते नाम्बरस्येव तस्य भावविकारभूः ॥ ३० ॥

citte praśamamāyāte kāyo yaḥ sattvavarjitaḥ | bādhate nāmbarasyeva tasya bhāvavikārabhūḥ || 30 ||

The mind being still and quiet, the body becomes as dull as it were lifeless;when it is subject to no passion nor change whatever; but remains as even as the still and clear firmament which nothing can disturb.

वीच्यादि न यथोदेति समाया जलसंततेः । तथा न दृश्यते दोषः समायाः सत्त्वसंततेः ॥ ३१ ॥

vīcyādi na yathodeti samāyā jalasaṃtateḥ | tathā na dṛśyate doṣaḥ samāyāḥ sattvasaṃtateḥ || 31 ||

The man of even and dispassionate mind, is never ruffled nor tainted by any fault; but remains as calm as the waters of the billowless and breezeless ocean.

सत्त्वस्यानुपलम्भोऽस्ति न तस्योपशमादृते । यावद्भाति समं तत्त्वं कालाच्छाम्यति केवलम् ॥ ३२ ॥

sattvasyānupalambho'sti na tasyopaśamādṛte | yāvadbhāti samaṃ tattvaṃ kālācchāmyati kevalam || 32 ||

The body is never lifeless, nor is its life ever imperceptible, unless the mind is defunct in its action;and is in course of long practice, that the mind becomes inexcitable and numb in itself.

देहे यस्मिंस्तु नो चित्तं नापि सत्त्वं च विद्यते । स तापे हिमवद्राम पञ्चत्वेन विलीयते ॥ ३३ ॥

dehe yasmiṃstu no cittaṃ nāpi sattvaṃ ca vidyate | sa tāpe himavadrāma pañcatvena vilīyate || 33 ||

The body which is without the action of its mind and vitality, quickly melts away to rottenness; as the snow melts away under the solar heat.

शिखिध्वजस्य देहोऽसौ निश्चित्तस्तेजसोर्जितः । सत्त्वांशेन च संयुक्तस्तेन न ग्लानिभाजनम् ॥ ३४ ॥

śikhidhvajasya deho'sau niścittastejasorjitaḥ | sattvāṃśena ca saṃyuktastena na glānibhājanam || 34 ||

The body of Sikhidvaja was felt to be hot, though it was without its active mind; it was therefore known to be possessed of its vitality, which prevented it from wasting and rotting away.

तं तथाभूतमालोक्य भर्तुर्देहं वराङ्गना । अनुज्झितवती देहं चिन्तयामास सत्वरम् ॥ ३५ ॥

taṃ tathābhūtamālokya bharturdehaṃ varāṅganā | anujjhitavatī dehaṃ cintayāmāsa satvaram || 35 ||

The noble lady, having perceived the body of her husband to be in that plight;held it fastly with her hands, and began to consider what to do with it.

चित्तत्त्वं सर्वगं शुद्धं प्रविश्याबोधयाम्यहम् । भविष्यद्बोधनं कान्तमथ तत्र हि संस्थिता ॥ ३६ ॥

cittattvaṃ sarvagaṃ śuddhaṃ praviśyābodhayāmyaham | bhaviṣyadbodhanaṃ kāntamatha tatra hi saṃsthitā || 36 ||

She said, I will try to raise him by infusion of my intellection into his mind;and this will no doubt bring him back to his senses.

न बोधयामि यद्येनं चिरात्तद्बुध्यते स्वयम् । किमेकैवावतिष्ठेऽहमित्येवं बोधयाम्यहम् ॥ ३७ ॥

na bodhayāmi yadyenaṃ cirāttadbudhyate svayam | kimekaivāvatiṣṭhe'hamityevaṃ bodhayāmyaham || 37 ||

If I do not raise him now, he must rise himself after sometime; but why should I wait till then, and must remain alone all the while.

इति संचिन्त्य चूडाला देहं करणपञ्जरम् । संत्यज्य प्राप चित्तत्त्वे स्थितिमाद्यन्तवर्जिते ॥ ३८ ॥

iti saṃcintya cūḍālā dehaṃ karaṇapañjaram | saṃtyajya prāpa cittattve sthitimādyantavarjite || 38 ||

Having thought so, Chudala left her body—the frame work of the senses; and entered into the body of the body and joined with the intellectual essence of the same.

तत्र सा चेतनास्पन्दं कृत्वा सत्त्ववतः प्रभोः । स्वं विवेश पुनर्देहं स्वं नीडमिव पक्षिणी ॥ ३९ ॥

tatra sā cetanāspandaṃ kṛtvā sattvavataḥ prabhoḥ | svaṃ viveśa punardehaṃ svaṃ nīḍamiva pakṣiṇī || 39 ||

She then gave a vibration to the intellection of her living lord, and after putting it in its action and motion, she returned to her own body; as a bird flits on the twig of a tree which is shaken thereby, it comes back to its own nest again.

कुम्भाकृतिरथोत्थाय निविष्टा कुसुमस्थले । साम गातुं प्रवृत्ता सा भ्रमरीवृन्दनिःस्वना ॥ ४० ॥

kumbhākṛtirathotthāya niviṣṭā kusumasthale | sāma gātuṃ pravṛttā sā bhramarīvṛndaniḥsvanā || 40 ||

She rose in her figure of the Brahman boy Kumbha, and sat upon a flowery bed, where she began to chaunt her hymns of the sama veda (psalmody); with her soft tunes resembling the melodious chime of buzzing bees.

तं सामस्वनमाकर्ण्य चित्सत्त्वगुणशालिनी । बुबुधे भूपतेर्देहे वसन्त इव पद्मिनी ॥ ४१ ॥

taṃ sāmasvanamākarṇya citsattvaguṇaśālinī | bubudhe bhūpaterdehe vasanta iva padminī || 41 ||

The prince felt an intellectual exhilaration, on hearing the tuneful chime of the psalms;and his dormant life was awakened to its sensibility, as the lotus bud comes to bloom by the breath of the vernal season.

दृशं विकासयामास तां तदार्क इवाब्जिनीम् । गृहीतसत्त्वसंपत्तिः शिखिध्वजमहीपतिः ॥ ४२ ॥

dṛśaṃ vikāsayāmāsa tāṃ tadārka ivābjinīm | gṛhītasattvasaṃpattiḥ śikhidhvajamahīpatiḥ || 42 ||

His eyelids oped to light, as the lotus bud blooms at the sunlight; and the whole body of the prince, became vivid with his renewed life.

अपश्यत्कुम्भमग्रस्थं सामगायनतत्परम् । परेण वपुषा युक्तं सामवेदमिवापरम् ॥ ४३ ॥

apaśyatkumbhamagrasthaṃ sāmagāyanatatparam | pareṇa vapuṣā yuktaṃ sāmavedamivāparam || 43 ||

He beheld the Brahman boy Kumbha, singing sama psalms before him;and appeared in his divinely fair form, as the divinity of music was present in person.

अहो बत वयं धन्याः पुनः प्राप्तो मुनिः स्वतः । इत्येवोदाहरव्राजा कुम्भाय कुसुमं ददौ ॥ ४४ ॥

aho bata vayaṃ dhanyāḥ punaḥ prāpto muniḥ svataḥ | ityevodāharavrājā kumbhāya kusumaṃ dadau || 44 ||

O fortunate am I, said he, to have found my friendly Kumbha again before me; and so saying, he picked up some flowers and offered them to him.

दिष्ट्योदिताः स्मो भगवंस्तव चेतसि पावने । के नाम वा महासत्त्वाः प्रसादेष्वङ्ग नो स्थिताः ॥ ४५ ॥

diṣṭyoditāḥ smo bhagavaṃstava cetasi pāvane | ke nāma vā mahāsattvāḥ prasādeṣvaṅga no sthitāḥ || 45 ||

O how great is my good fortune, said he to his guest, to be thus recalled to your gracious memory; or what else is it, that could cause a divine personage like yourself, to be so favourably disposed towards me.

अस्मत्पवित्रीकरणमेवागमनकारणम् । न चेत्किं चागमे ब्रूहि द्वितीयं कारणं भवेत् ॥ ४६ ॥

asmatpavitrīkaraṇamevāgamanakāraṇam | na cetkiṃ cāgame brūhi dvitīyaṃ kāraṇaṃ bhavet || 46 ||

It is only the cause of my salvation, that has caused you to come to and call at mine, or else what else can it be to bring a godson down to revisit me.

कुम्भ उवाच । यतः प्रभृति यातोऽस्मि त्वत्सकाशादनिन्दितः । ततः प्रभृति चेतो मे त्वयैवेह समं स्थितम् ॥ ४७ ॥

kumbha uvāca | yataḥ prabhṛti yāto'smi tvatsakāśādaninditaḥ | tataḥ prabhṛti ceto me tvayaiveha samaṃ sthitam || 47 ||

Kumbha spoke:—O sinless prince, my mind was ever intent on thee, ever since I departed from thee; and now it has come back to me, to have found thee well in this place.

रम्ये स्वर्गे न तिष्ठामि समीपे तव सांप्रतम् । अभीष्टमुद्यदेवाङ्ग रम्याणां तत्पुरः स्थितम् ॥ ४८ ॥

ramye svarge na tiṣṭhāmi samīpe tava sāṃpratam | abhīṣṭamudyadevāṅga ramyāṇāṃ tatpuraḥ sthitam || 48 ||

I do not reap so much delight in the ever delightful region of heaven, as I do here in your presence; because I have the great work of your redemption not pending before me.

त्वादृशो बन्धुराप्तश्च सुहृन्मित्रं तथा सखा । विश्वास्यो वापि शिष्यश्च मन्ये जगति नास्ति मे ॥ ४९ ॥

tvādṛśo bandhurāptaśca suhṛnmitraṃ tathā sakhā | viśvāsyo vāpi śiṣyaśca manye jagati nāsti me || 49 ||

I have no friend or companion, that is dearer to my soul than yourself; nor have I any faithful pupil, nor confidential disciple like you in this world.

शिखिध्वज उवाच । अहो नु फलितं पुण्यपादपैर्नः कुलाचले । यस्माद्भवानसङ्गोऽपि वाञ्छत्यस्मत्समागमम् ॥ ५० ॥

śikhidhvaja uvāca | aho nu phalitaṃ puṇyapādapairnaḥ kulācale | yasmādbhavānasaṅgo'pi vāñchatyasmatsamāgamam || 50 ||

Sikhidvaja replied:—Ah! I see now that the arbours of this mountain, are about to yield the fruits of my meritorious acts, that have made a retired recluse like yourself to condescend to desire my company.

इदं वनमिमे वृक्षा भृत्योऽयमहमादृतः । रोचते ते न चेतस्वर्गस्तदिह स्थीयतां प्रभो ॥ ५१ ॥

idaṃ vanamime vṛkṣā bhṛtyo'yamahamādṛtaḥ | rocate te na cetasvargastadiha sthīyatāṃ prabho || 51 ||

If these woods and trees and myself who am so devoted to you, should find favour in your sight than the bliss of your heavenly abode, then may you please to take your residence with me in this lonely forest.

भवद्वितीर्णया योगयुक्त्या विश्रान्तवानहम् । यथा साधो तथा मन्ये स्वर्गे विश्रमणं कुतः ॥ ५२ ॥

bhavadvitīrṇayā yogayuktyā viśrāntavānaham | yathā sādho tathā manye svarge viśramaṇaṃ kutaḥ || 52 ||

For my part who am so blest with the gift of thy samadhi, that I have always my perfect repose in God even in this place; have no desire for heavenly delights.

तामेव संस्थितिं स्वच्छामवलम्ब्य प्रकाशिनीम् । विहरेह यथाकामं स्वर्गे भूमितले तथा ॥ ५३ ॥

tāmeva saṃsthitiṃ svacchāmavalambya prakāśinīm | vihareha yathākāmaṃ svarge bhūmitale tathā || 53 ||

Reclining in that state of pure effulgence, I enjoy my fill of heavenly bliss even in this earth below.

कुम्भ उवाच । परे पदे महानन्दे कच्चिद्विश्रान्तवानसि । इदं भेदमयं दुःखं कच्चित्संत्यक्तवानसि ॥ ५४ ॥

kumbha uvāca | pare pade mahānande kaccidviśrāntavānasi | idaṃ bhedamayaṃ duḥkhaṃ kaccitsaṃtyaktavānasi || 54 ||

Kumbha interrogated said:—Have you ever had your repose in the state of supreme felicity, and were you ever freed from the infelicity, which is ever attendant on the knowledge of duality.

कच्चिदापातरम्येभ्यः संकल्पेभ्यो रतिर्भृशम् । निर्मूलतां गता राजन्भोगनीरसमेव ते ॥ ५५ ॥

kaccidāpātaramyebhyaḥ saṃkalpebhyo ratirbhṛśam | nirmūlatāṃ gatā rājanbhoganīrasameva te || 55 ||

Have you ever felt a disgust to all temporary enjoyments, and have rooted out your taste for insipid pleasures of this earth.

हेयादेयदशातीतं शान्तं शमसमस्थिति । यथाप्राप्तेष्वनुद्वेगं कच्चित्तव मनःस्थितम् ॥ ५६ ॥

heyādeyadaśātītaṃ śāntaṃ śamasamasthiti | yathāprāpteṣvanudvegaṃ kaccittava manaḥsthitam || 56 ||

Has your mind ever rested in that state of even indifference, which has no liking for the desirable nor dislike to what is undesirable, but is ever content with whatever awaits upon it at any time?

शिखिध्वज उवाच । त्वत्प्रसादेन भगवन्दृष्टा दृश्यातिगा गतिः । प्राप्तः संसारसीमान्तो लब्धो लब्धव्यनिश्चयः ॥ ५७ ॥

śikhidhvaja uvāca | tvatprasādena bhagavandṛṣṭā dṛśyātigā gatiḥ | prāptaḥ saṃsārasīmānto labdho labdhavyaniścayaḥ || 57 ||

Sikhidvaja replied:—It is by your favour sir, that I have seen all what transcends human sights; that I have reached beyond the verge of the universe, and obtained the best obtainable and most certain bliss.

चिरादतिचिरेणैव विश्रान्तोऽस्मि निरामयः । लब्धं लव्धव्यमखिलं तृप्तः संश्चिरसंस्थितः ॥ ५८ ॥

cirādaticireṇaiva viśrānto'smi nirāmayaḥ | labdhaṃ lavdhavyamakhilaṃ tṛptaḥ saṃścirasaṃsthitaḥ || 58 ||

It is after long that I am freed from decay and disease, and gained all which is to be gained, and wherewith I am quite content.

नोपदेष्टव्यमस्माकं किंचिदप्युपयुज्यते । सर्वत्रैवातितृप्तोऽस्मि संस्थितोऽस्मि गतज्वरः ॥ ५९ ॥

nopadeṣṭavyamasmākaṃ kiṃcidapyupayujyate | sarvatraivātitṛpto'smi saṃsthito'smi gatajvaraḥ || 59 ||

I require no further advice, from anyone for my edification; I feel fully gratified with every thing in all places, and am quite at ease and out of disease everywhere.

ज्ञातमज्ञातमप्राप्तं त्यक्तं त्यक्तव्यमाश्रितम् । तत्त्वं परत्वं सत्त्वं मे स्वस्यैवास्ति न किंचन ॥ ६० ॥

jñātamajñātamaprāptaṃ tyaktaṃ tyaktavyamāśritam | tattvaṃ paratvaṃ sattvaṃ me svasyaivāsti na kiṃcana || 60 ||

I have nothing to know that is unknown to me, and nothing to obtain that is not obtained by one; I have forsaken whatever is not worth having, and my soul has its reliance in the supreme essence.

निःसंसृतिर्विगतमोहभयो विरागो नित्योदितः समसमाशयसर्वसौम्यः । सर्वात्मकः सकलसंकलनावियुक्त आकाशकोशविशदः सममास्थितोऽस्मि ॥ ६१ ॥

niḥsaṃsṛtirvigatamohabhayo virāgo nityoditaḥ samasamāśayasarvasaumyaḥ | sarvātmakaḥ sakalasaṃkalanāviyukta ākāśakośaviśadaḥ samamāsthito'smi || 61 ||

I rest quite aloof of all, being devoid of my fear and error and apathy at any thing; I am always manifest in the even and equal tenor of my mind, and in the equality of my soul with all others; I am free from all imagination, as the clear sky is free from all taint and cloud.