109. Chapter 109

श्रीवसिष्ठ उवाच । अथ तां दयितां दृष्ट्वा विस्मयोत्फुल्ललोचनः । शिखिध्वज उवाचेदमाश्चर्याकुलया गिरा ॥ १ ॥

śrīvasiṣṭha uvāca | atha tāṃ dayitāṃ dṛṣṭvā vismayotphullalocanaḥ | śikhidhvaja uvācedamāścaryākulayā girā || 1 ||

Vasishtha related:—Sikhidvaja was surprised to see princess, so suddenly appearing before him; he looked upon her with his eyes staring with mute astonishment, and then broke his silence, with uttering the following words in his faltering speech.

का त्वमुत्पलपत्राक्षि कुतः प्राप्तासि सुन्दरि । किमिहासि कियत्कालं किमर्थमिह तिष्ठसि ॥ २ ॥

kā tvamutpalapatrākṣi kutaḥ prāptāsi sundari | kimihāsi kiyatkālaṃ kimarthamiha tiṣṭhasi || 2 ||

What art thou, O lotus eyed maid, and whence comest thou to this place? why comest thou here, and how long hast thou been herein? say for what purpose dost thou abide in this forest.

अङ्गेन व्यवहारेण स्मितेनानुनयेन च । मम जायाविलासेन तत्कलेवोपलक्ष्यसे ॥ ३ ॥

aṅgena vyavahāreṇa smitenānunayena ca | mama jāyāvilāsena tatkalevopalakṣyase || 3 ||

Thy gait and figure, thy features and thy form, thy sweet smiles, manners and courtesy, bespeak thee plainly, to be an ectype or counterpart of the image of my wedded wife.

चूडालोवाच । एवमेव प्रभो विद्धि चूडालास्मि न संशयः । अकृत्रिमेण देहेन लब्धोऽस्यद्य मया स्वयम् ॥ ४ ॥

cūḍālovāca | evameva prabho viddhi cūḍālāsmi na saṃśayaḥ | akṛtrimeṇa dehena labdho'syadya mayā svayam || 4 ||

Chudala replied:—So it is my lord, as thou thinkest me to be thy lawful consort; I am no doubt thy princess Chudala, who has met thee today in her natural and undisguised form, as thou also hast found her as the same.

कुम्भादिदेहनिर्माणैस्त्वां बोधयितुमेव मे । प्रपञ्चः शतशाखत्वमिह यातो वनान्तरे ॥ ५ ॥

kumbhādidehanirmāṇaistvāṃ bodhayitumeva me | prapañcaḥ śataśākhatvamiha yāto vanāntare || 5 ||

I assumed to me the counterfeit forms of Kumbha and others, only to remonstrate with thee on thy mistaken course; and used every art and stratagem to recall thee only to the right path.

यदा राज्यं परित्यज्य मोहेन तपसे वनम् । त्वमागास्तत्प्रभृत्येव त्वद्बोधायाहमुद्यता ॥ ६ ॥

yadā rājyaṃ parityajya mohena tapase vanam | tvamāgāstatprabhṛtyeva tvadbodhāyāhamudyatā || 6 ||

Ever since thy foolish renunciation of thy kingdom, for the purpose of the performance of thy ascetic austerities in the forest. I have had recourse to the employment of every art, in order to reclaim thee to the right path of religion.

अनेन कुम्भदेहेन मयैव त्वं विबोधितः । कुम्भादिदेहनिर्माणं त्वां बोधयितुमेव मे ॥ ७ ॥

anena kumbhadehena mayaiva tvaṃ vibodhitaḥ | kumbhādidehanirmāṇaṃ tvāṃ bodhayitumeva me || 7 ||

I awakened to the light of truth in my form of Kumbha, and all the other forms which I took upon myself, were chiefly intended for thy instruction.

मायया न तु कुम्भादि किंचित्सत्यं महीपते । अथो विदितवेद्यस्त्वं ध्यानेनैतदखण्डितम् ॥ ८ ॥

māyayā na tu kumbhādi kiṃcitsatyaṃ mahīpate | atho viditavedyastvaṃ dhyānenaitadakhaṇḍitam || 8 ||

The forms of Kumbha and others, were no real but magical appearance before thee; and thou that knowest the knowable, can very well discern the whole affair in your meditation.

सर्वं पश्यसि तत्त्वज्ञ ध्यानेनाश्ववलोकय । अथ चूडालयेत्युक्तो बद्ध्वा परिकरं नृपः ॥ ९ ॥

sarvaṃ paśyasi tattvajña dhyānenāśvavalokaya | atha cūḍālayetyukto baddhvā parikaraṃ nṛpaḥ || 9 ||

You will be convinced of all this, if you will but look into it by the light of your meditation and not otherwise. After Chudala said so far, the prince sat in his meditative mood and in the posture of his meditation—yogasana.

आत्मोदन्तं विशेषेण ध्यानेनामलमैक्षत । अभिराज्यपरित्यागाच्चूडालादर्शनावधि ॥ १० ॥

ātmodantaṃ viśeṣeṇa dhyānenāmalamaikṣata | abhirājyaparityāgāccūḍālādarśanāvadhi || 10 ||

He saw the whole affair, rising and exhibiting itself plainly before his mental vision; ever since the renunciation of his royalty, until his meeting with Chudala at the end.

सर्वं मुहूर्तध्यानेन चात्मोदन्तं ददर्श सः । आराज्यसंपरित्यागाद्वर्तमानक्षणक्रमम् ॥ ११ ॥

sarvaṃ muhūrtadhyānena cātmodantaṃ dadarśa saḥ | ārājyasaṃparityāgādvartamānakṣaṇakramam || 11 ||

All these he saw rising in his soul, in one moment of his meditation; and the successive events appeared before it, since the resignation of his kingdom to the present instant.

सर्वमालोक्य भूपालो विरराम समाधितः । समाधिविरतो हर्षविकासिनयनाम्बुजः ॥ १२ ॥

sarvamālokya bhūpālo virarāma samādhitaḥ | samādhivirato harṣavikāsinayanāmbujaḥ || 12 ||

The prince felt glad in himself, at seeing all these in his meditation;and he greatly rejoiced with his full open eyes, when his meditation was over at the end of the scene.

विसार्य तरसा बाहू पुलकोज्ज्वलतां गतौ । गलदङ्गं घनस्नेहं मुञ्चद्बाष्पं स्फुरत्स्पृहम् ॥ १३ ॥

visārya tarasā bāhū pulakojjvalatāṃ gatau | galadaṅgaṃ ghanasnehaṃ muñcadbāṣpaṃ sphuratspṛham || 13 ||

He extended both his arms with the hairs standing at an end of his body through joy, and his countenance shining with the gladness of his heart; while the fondness of his heart had its vent, in the tears trickling in his eyes, and his limbs slackened by his want of self-control.

आलिलिङ्ग चिरं कान्तां नकुलो नकुलीमिव । तयोरालिङ्गने तस्मिंस्तत्र भावो बभूव यः ॥ १४ ॥

āliliṅga ciraṃ kāntāṃ nakulo nakulīmiva | tayorāliṅgane tasmiṃstatra bhāvo babhūva yaḥ || 14 ||

And then embraced her to his bosom, as a weasel does its mate for a long time; and this continued embrace of theirs, indicated the permanency of their passion for one another.

न स वासुकिजिह्नाभिर्वक्तुं हर्षेण शक्यते । दिविस्थाविव पङ्केन कृताविव मिलत्तनू ॥ १५ ॥

na sa vāsukijihnābhirvaktuṃ harṣeṇa śakyate | divisthāviva paṅkena kṛtāviva milattanū || 15 ||

No body nor even the hundred hooded Vasuki serpent, can express with its hundred tongues, the height of the happiness which the happy pair felt on this occasion of their reunion; when their two bodies met together, like the two orbs of the sun and moon in their conjunction; or as their two disks were joined in one, by adhesion of some paste or clay.

शैलाविव समुत्कीर्णौ श्लिष्टावास्तां चिरं प्रियौ । मुहूर्तेन गलद्धर्मजलौ पुलकपीवरौ ॥ १६ ॥

śailāviva samutkīrṇau śliṣṭāvāstāṃ ciraṃ priyau | muhūrtena galaddharmajalau pulakapīvarau || 16 ||

The two constant lovers continued in their close contact, like two contiguous rocks sticking to one another; till at last they parted apart, with the profuse perspiration of their bodies.

बाहू विश्लथतामीषन्निन्यतुस्तौ शनैः प्रियौ । अमृतापूर्णहृदयौ संशून्यहृदयोपमौ ॥ १७ ॥

bāhū viślathatāmīṣanninyatustau śanaiḥ priyau | amṛtāpūrṇahṛdayau saṃśūnyahṛdayopamau || 17 ||

They then gradually relaxed their arms from their mutual embraces, and their hearts which had ere long over flowed with delight, became now as light as two empty pots of water.

उन्मुक्तभुजमास्तां तावलक्षस्थितलोचनम् । घनानन्दक्षणं स्थित्वा तूष्णीं प्रणयपेशलम् ॥ १८ ॥

unmuktabhujamāstāṃ tāvalakṣasthitalocanam | ghanānandakṣaṇaṃ sthitvā tūṣṇīṃ praṇayapeśalam || 18 ||

They loosened their arms, and stared at one another with their fixed and mute gaze of amazement; and they sat silent with their deep felt love, after the fervour of their delight was over.

कान्तां चिबुकसंलग्नकरः प्रोवाच भूपतिः । अत्यन्तमधुरस्निग्धः कान्तः स्वकुलयोषिताम् ॥ १९ ॥

kāntāṃ cibukasaṃlagnakaraḥ provāca bhūpatiḥ | atyantamadhurasnigdhaḥ kāntaḥ svakulayoṣitām || 19 ||

Then did the prince lay his hand under the chin of his legal and royal consort, and bespoke to her in soft and sweet words distilling with honey.

पुण्यश्च रतिनिष्पन्दः स्वादुर्नामामृतादपि । कियत्प्रमाणस्तन्वंग्या त्वया बालेन्दुमुग्धया ॥ २० ॥

puṇyaśca ratiniṣpandaḥ svādurnāmāmṛtādapi | kiyatpramāṇastanvaṃgyā tvayā bālendumugdhayā || 20 ||

Matrimonial love, is righteous and sweeter far than the celestial ambrosia itself; how then was it, O my moon faced love, that thou couldst continue so long without tasting its sweets?

अनुभूतश्चिरं क्लेशो भर्तुरर्थेन दारुणः । एवं दुरुत्तरात्तस्मात्संसारकुहरादहम् ॥ २१ ॥

anubhūtaściraṃ kleśo bharturarthena dāruṇaḥ | evaṃ duruttarāttasmātsaṃsārakuharādaham || 21 ||

Thou hast doubtless undergone much privation, and suffered great pains in the absence of thy husband, and so also was the toil exceedingly great, that thou hast taken on thyself, in order to redeem me from the dungeon of the world.

उत्तारितो यया बुद्ध्या सा हि केनोपमीयते । अरुन्धती शची गौरी गायत्री श्रीः सरस्वती ॥ २२ ॥

uttārito yayā buddhyā sā hi kenopamīyate | arundhatī śacī gaurī gāyatrī śrīḥ sarasvatī || 22 ||

I know not with whom to compare thee, for the great wisdom that thou hast displayed in thine act of my redemption, for even the pious ladies Sachi and Arundhati and the great goddesses Gouri, Gayatri and Sri (Ceres) and Sarasvati, fall short of thy admirable qualities.

समस्ताः पेलवायन्ते तव तन्व्या गुणश्रिया । धीः श्रीः कान्तिः क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥ २३ ॥

samastāḥ pelavāyante tava tanvyā guṇaśriyā | dhīḥ śrīḥ kāntiḥ kṣamā maitrī karuṇādyāstu sundari || 23 ||

I see, my love, that even the personified powers of understanding and prosperity, the persons of the graces and clemency, and the virtues of forgiveness, sympathy and universal love, are unequal to thy unequalled virtues and beauty.

कान्तास्वाकारकान्तासु प्रथमेवाभिलक्ष्यसे । परेणाध्यवसायेन त्वयाहमवबोधितः ॥ २४ ॥

kāntāsvākārakāntāsu prathamevābhilakṣyase | pareṇādhyavasāyena tvayāhamavabodhitaḥ || 24 ||

I know no adequate recompense, that will compensate thy labour and repay my gratitude to thee, that hast spared no patience nor persevering pains, in the cause of my instruction and redemption.

केन प्रत्युपकारेण परितुष्यति ते मनः । मोहादनादिगहनादनन्तगहनादपि ॥ २५ ॥

kena pratyupakāreṇa parituṣyati te manaḥ | mohādanādigahanādanantagahanādapi || 25 ||

O say, what retribution will requite thy pains, and gladden thy mind; for thy redeeming me from the dark pit of ignorance, and reclaiming me from the boundless wilderness of errors.

पतितं व्यवसायिन्यस्तारयन्ति कुलस्त्रियः । शास्त्रार्थगुरुमन्त्रादि तथा नोत्तारणक्षमम् ॥ २६ ॥

patitaṃ vyavasāyinyastārayanti kulastriyaḥ | śāstrārthagurumantrādi tathā nottāraṇakṣamam || 26 ||

It is the true virtue of faithful wives, to raise their fallen husbands much more than the sastras or learning, riches, the spiritual guide and his teaching, can serve to save a man from his degradation.

यथैताः स्नेहशालिन्यो भर्तृणां कुलयोषितः । सखा भ्राता सुहृद्भृत्यो गुरुर्मित्रं धने सुखम् ॥ २७ ॥

yathaitāḥ snehaśālinyo bhartṛṇāṃ kulayoṣitaḥ | sakhā bhrātā suhṛdbhṛtyo gururmitraṃ dhane sukham || 27 ||

Faithful and affectionate wives, are by far more serviceable to their husbands, than a brother or relation or any friend or servant, or even a guru or one's riches ever can be.

शास्त्रमायतनं दासः सर्वम भर्तुः कुलाङ्गनाः । सर्वदा सर्वयत्नेन पूजनीयाः कुलाङ्गनाः ॥ २८ ॥

śāstramāyatanaṃ dāsaḥ sarvama bhartuḥ kulāṅganāḥ | sarvadā sarvayatnena pūjanīyāḥ kulāṅganāḥ || 28 ||

The faithful wife is the best guide of man, and her person serves to be his best abode and attendant than anything else in this world. Therefore the wife deserves to be always regarded above all others, with utmost diligence and attention.

लोकद्वयसुखं सम्यक्सर्वं यासु प्रतिष्ठितम् । निरिच्छायाः प्रयातायाः पारं संसारवारिधेः ॥ २९ ॥

lokadvayasukhaṃ samyaksarvaṃ yāsu pratiṣṭhitam | niricchāyāḥ prayātāyāḥ pāraṃ saṃsāravāridheḥ || 29 ||

The happiness of both worlds depends entirely on the person of the disinterested and virtuous wife, who serves as a raft to her husband, for his going across the wide ocean of the perilous world.

कथमस्योपकारस्य करिष्ये ते प्रतिक्रियाः । मन्ये कुलाङ्गनां लोके लोके सर्वास्त्वयाधुना ॥ ३० ॥

kathamasyopakārasya kariṣye te pratikriyāḥ | manye kulāṅganāṃ loke loke sarvāstvayādhunā || 30 ||

How shall I, O virtuous lady! repay the recompense of what thou hast done for me, and whom I now regard as the wisest and best of all the virtuous ladies in the whole world.

नारीसौजन्यचर्चासु व्यपदेश्या भविष्यसि । त्वां निर्मितवतो धातुर्गुणजालातिशायिनीम् ॥ ३१ ॥

nārīsaujanyacarcāsu vyapadeśyā bhaviṣyasi | tvāṃ nirmitavato dhāturguṇajālātiśāyinīm || 31 ||

Thy name must ever afterwards remain foremost of virtuous women in the world, in all future narratives of female virtues and respectable character among female sex.

मन्ये प्रकुपिता नूनमरुन्धत्यादिकाः स्त्रियः । सती त्वं रूपसौजन्यगुणरत्नसमुद्गिके ॥ ३२ ॥

manye prakupitā nūnamarundhatyādikāḥ striyaḥ | satī tvaṃ rūpasaujanyaguṇaratnasamudgike || 32 ||

Methinks the virtuous lady Arundhati and others, whose names are immortalized for their virtues, in the record of sacred history, will feel jealous of thee as they came to learn thy chastity and other admirable qualities. So my dear, let me embrace thee again to my bosom.

एहि मे त्वद्गुणोत्कस्य पुनरालिङ्गनं कुरु । श्रीवसिष्ठ उवाच । इत्युक्त्वा मृगशावाक्षीं चूडालां तां शिखिध्वजः ॥ ३३ ॥

ehi me tvadguṇotkasya punarāliṅganaṃ kuru | śrīvasiṣṭha uvāca | ityuktvā mṛgaśāvākṣīṃ cūḍālāṃ tāṃ śikhidhvajaḥ || 33 ||

Vasishtha related:—Saying so, Sikhidvaja again held Chudala to his fast embrace, as the weasel does his mate in their mutual fondness.

आलिलिङ्ग पुनर्गाढं नकुलो नकुलीमिव । चूडालोवाच । देव शुष्कक्रियाजालपरे त्वय्याकुलात्मनि ॥ ३४ ॥

āliliṅga punargāḍhaṃ nakulo nakulīmiva | cūḍālovāca | deva śuṣkakriyājālapare tvayyākulātmani || 34 ||

Chudala said:—My lord, I was sorry to find you entirely devoted to your dry ceremonial duties, and it was for that reason, that I took so much pains to dissuade you from them, and lead you to the knowledge of the intelligent soul.

भूयोभूयो भृशमहं त्वदर्थं दुःखिताभवम् । तेन त्वदवबोधात्मा स्वार्थं एवोपपादितः ॥ ३५ ॥

bhūyobhūyo bhṛśamahaṃ tvadarthaṃ duḥkhitābhavam | tena tvadavabodhātmā svārthaṃ evopapāditaḥ || 35 ||

Now tell me, my lord, what shall we do in this place and what is the use of your extolling my virtues so far.

मया तदत्र किं देव करोषि मम गौरवम् । शिखिध्वज उवाच । त्वया यथा वरारोहे स्वार्थः संपाद्यते शुभः ॥ ३६ ॥

mayā tadatra kiṃ deva karoṣi mama gauravam | śikhidhvaja uvāca | tvayā yathā varārohe svārthaḥ saṃpādyate śubhaḥ || 36 ||

Sikhidvaja replied:—O you most excellent among women, you are here at your liberty to do whatever you think best; as it is the prerogative of respectable ladies, to manage everything in their own way.

तमिदानीं तथा सर्वाः साधयन्तु कुलाङ्गनाः । चूडालोवाच । बुध्यसे कान्त विश्रान्तो जगज्जालतटे विभो ॥ ३७ ॥

tamidānīṃ tathā sarvāḥ sādhayantu kulāṅganāḥ | cūḍālovāca | budhyase kānta viśrānto jagajjālataṭe vibho || 37 ||

Chudala answered said:—Now my lord! as you have come to know, that you are released from the network of this world, and are set free on the shore from all its broils: you must have perceived now that your past austerities were all in vain and gone for nothing.

अद्य तं प्राक्तनं किंचिन्मोहं समनुपश्यसि । इदं करोमि नेदं तु प्राप्नोमीदमिति स्थितिम् ॥ ३८ ॥

adya taṃ prāktanaṃ kiṃcinmohaṃ samanupaśyasi | idaṃ karomi nedaṃ tu prāpnomīdamiti sthitim || 38 ||

You must have known that it is all in vain, when you say "I do this or that, and will get its reward, and will thus be settled in life etc."; say do you smile to think of these and other vagaries of your simple understanding.

अन्तर्हससि तां कच्चिद्दशापेलवतां धियः । तास्तुच्छतृष्णाकलनास्ताः संकल्पकुकल्पनाः ॥ ३९ ॥

antarhasasi tāṃ kacciddaśāpelavatāṃ dhiyaḥ | tāstucchatṛṣṇākalanāstāḥ saṃkalpakukalpanāḥ || 39 ||

Do you know that these vagaries are the creatures of your avarice, and mere creations of your fancy?

त्वयि नाद्यावलोक्यन्ते देव व्योम्नीव पर्वताः । किं त्वमद्याङ्ग संपन्नः किंनिष्ठोऽसि किमीहसे ॥ ४० ॥

tvayi nādyāvalokyante deva vyomnīva parvatāḥ | kiṃ tvamadyāṅga saṃpannaḥ kiṃniṣṭho'si kimīhase || 40 ||

Don't you yet perceive that these false creations of your imagination, are as unreal as the situation or appearance of mountains in the empty air?

कथं पश्यसि पाश्चात्यं देहचेष्टाक्रमं विभो । शिखिध्वज उवाच । सुमनःपूर्णनीलाब्जमालासारविलोचने ॥ ४१ ॥

kathaṃ paśyasi pāścātyaṃ dehaceṣṭākramaṃ vibho | śikhidhvaja uvāca | sumanaḥpūrṇanīlābjamālāsāravilocane || 41 ||

Say what is it that you have learnt after all, what is it that you depend upon, and what is the object that you seek at present, and in what light you view all your bodily acts either of your past or future life.

त्वमेव यस्य यस्यान्तस्तत्तस्याहमुपास्थितः । निरीहोऽस्मि निरंशोऽस्मि नभःस्वच्छोऽस्मि निस्पृहः ॥ ४२ ॥

tvameva yasya yasyāntastattasyāhamupāsthitaḥ | nirīho'smi niraṃśo'smi nabhaḥsvaccho'smi nispṛhaḥ || 42 ||

Sikhidvaja replied:—O dear lady, with thy blooming eyes, resembling the leaves of a full blown blue lotus, I am likewise situated in and at the same place, wherein thou art located also.

शान्तोऽहमर्थरूपोऽस्मि चिरायाहमहं स्थितः । तां दशामुपयातोऽस्मि यतश्चित्तैकवर्त्मनि ॥ ४३ ॥

śānto'hamartharūpo'smi cirāyāhamahaṃ sthitaḥ | tāṃ daśāmupayāto'smi yataścittaikavartmani || 43 ||

I am tranquil and alike (or likened to) the object of my meditation, and am situated in the true ego long after leaving the sense of my personality: I am arrived to that state (of rapturous delight) which is known to and felt by the heart only.

प्रतिषेधन्ति सहसा न यां हरिहरादयः । नकिंचिन्मात्रचिन्मात्रनिष्ठोऽस्मि स्वस्थ आस्थितः ॥ ४४ ॥

pratiṣedhanti sahasā na yāṃ hariharādayaḥ | nakiṃcinmātracinmātraniṣṭho'smi svastha āsthitaḥ || 44 ||

There is no power any where, nor even that of Hari and Hara, that is able to obstruct that heart-felt joy of mine, which makes me think myself as nothing else or less than the very intellect (or a particle—chinmatra) itself.

भ्रमेणाहं विमुक्तोऽस्मि संसारेणालिलोचने । न तुष्टोस्मि न खिन्नोऽस्मि नायमस्मि न चेतरत् ॥ ४५ ॥

bhrameṇāhaṃ vimukto'smi saṃsāreṇālilocane | na tuṣṭosmi na khinno'smi nāyamasmi na cetarat || 45 ||

I am now free from errors, and liberated from the trammels of the world; I am neither this nor that, nor am I glad nor sorry at any thing or at any event in the world.

न स्थूलोऽस्मि न सूक्ष्मोऽस्मि सत्यमस्मि च सुन्दरि । तेजोबिम्बात्प्रयातेन भित्तावपतितेन च ॥ ४६ ॥

na sthūlo'smi na sūkṣmo'smi satyamasmi ca sundari | tejobimbātprayātena bhittāvapatitena ca || 46 ||

I am neither any gross or subtile matter, nor am I like a ray of the solar light, that emanates from the body of the sun, and falls below by traversing through the midday sky.

क्षयातिशयमुक्तेन प्रकाशेनास्मि वै समः । शान्तोस्मि साम्यं नेतास्मि स्वस्थोस्मि विगताशयः ॥ ४७ ॥

kṣayātiśayamuktena prakāśenāsmi vai samaḥ | śāntosmi sāmyaṃ netāsmi svasthosmi vigatāśayaḥ || 47 ||

I am of the essence of that glorious light, which is ever without its increase or decrease; I am always tranquil and ever even in my nature, and I am quite at ease, having no desire of mine own, nor anything to expect from any body.

परिनिर्वाण एवास्मि सदृशोऽस्मि पतिव्रते । यत्तदस्मि तदेवास्मि वक्तुं शक्रोमि नेतरत् ॥ ४८ ॥

parinirvāṇa evāsmi sadṛśo'smi pativrate | yattadasmi tadevāsmi vaktuṃ śakromi netarat || 48 ||

O thou most chaste lady, know me to be of that essence, which exists as extinct every where; I am what I am and what I cannot describe, and no other than this.

तरङ्गतरलापाङ्गे गुरुस्त्वं मे नमोऽस्तु ते । प्रसादेन विशालाक्ष्यास्तीर्णोऽस्मि भवसागरात् ॥ ४९ ॥

taraṅgataralāpāṅge gurustvaṃ me namo'stu te | prasādena viśālākṣyāstīrṇo'smi bhavasāgarāt || 49 ||

O beauteous lady, with thy eye balls glancing like the flitting waves of rivulets! I bow down to thee as my instructor; because it is by thy good grace that I have come across the turbulent ocean of the world.

पुनर्मलं न गृह्णामि शतध्मातसुवर्णवत् । शान्तः स्वस्थो मृदुर्यत्तो वीतरागो निरंशधीः ॥ ५० ॥

punarmalaṃ na gṛhṇāmi śatadhmātasuvarṇavat | śāntaḥ svastho mṛduryatto vītarāgo niraṃśadhīḥ || 50 ||

I shall no more be soiled with the dirt of the earth, after being cleansed from it like a bit of gold from its alloy by repeated burnings.

सर्वातीतः सर्वगश्च खमिवायमहं स्थितः । चूडालोवाच । एवं स्थिते महासत्त्व प्राणेश हृदयप्रिय ॥ ५१ ॥

sarvātītaḥ sarvagaśca khamivāyamahaṃ sthitaḥ | cūḍālovāca | evaṃ sthite mahāsattva prāṇeśa hṛdayapriya || 51 ||

I am quite calm and easy, quiet and free from passions, and never divided in my attention nor distracted in my mind. I am beyond all things, I am ubiquitous and all pervading, and am situated as I am.

किमिदानीं प्रभो ब्रूहि रोचते ते महामते । शिखिध्वज उवाच । प्रतिषेधं न जानामि न जानाम्यभिवाञ्छितम् ॥ ५२ ॥

kimidānīṃ prabho brūhi rocate te mahāmate | śikhidhvaja uvāca | pratiṣedhaṃ na jānāmi na jānāmyabhivāñchitam || 52 ||

Chudala said:—If you remain in this manner, O thou lord of my life, and dearly beloved one of my heart, then tell me, my lord, what is it that is now best agreeable to your most noble disposition.

यदाचरसि तन्वि त्वं कदाचिद्वेद्मि तत्तथा । यद्यन्मतं ते सकलं तथास्त्वविकलं प्रिये ॥ ५३ ॥

yadācarasi tanvi tvaṃ kadācidvedmi tattathā | yadyanmataṃ te sakalaṃ tathāstvavikalaṃ priye || 53 ||

Sikhidvaja answered said:—I know of nothing, O good lady, that is either delectable or detestable to me; I do the same as you do, and am exactly of the same mind like yours in every thing.

न किंचिदनुसंधातुं जानाम्यम्बरसुन्दरः । यदेव किंचिज्जानासि तदेव कुरु सुन्दरि ॥ ५४ ॥

na kiṃcidanusaṃdhātuṃ jānāmyambarasundaraḥ | yadeva kiṃcijjānāsi tadeva kuru sundari || 54 ||

O thou that art as fair as the firmament, know that I have nothing to choose for myself, beyond what I am possest of; and leave it to you to choose and do whatever you think proper for us.

तदेव धारयिष्यामि प्रतिबिम्बं यथा मणिः । चेतसा गलितेष्टेन यथाप्राप्तमनिन्दितम् ॥ ५५ ॥

tadeva dhārayiṣyāmi pratibimbaṃ yathā maṇiḥ | cetasā galiteṣṭena yathāprāptamaninditam || 55 ||

I will act as you will do, like your shadow or reflection in the mirror; because my mind being devoid of its desire and effort, I will patiently bear with whatever comes to pass on me.

न स्तौमि न च निन्दामि यदिच्छसि तदाचर । चूडालोवाच । यद्येवं तन्महाबाहो समाकर्णय मन्मतम् ॥ ५६ ॥

na staumi na ca nindāmi yadicchasi tadācara | cūḍālovāca | yadyevaṃ tanmahābāho samākarṇaya manmatam || 56 ||

I will neither excite nor prevent, nor praise or blame thee for aught thou doest; but leave thee at thy full liberty, to do whatever thou best choosest for thyself.

आकर्ण्य जीवन्मुक्तात्मस्तदेवाहर्तुमर्हसि । सर्वत्रैक्यावबोधेन मौर्ख्यक्षयभुवान्विताः ॥ ५७ ॥

ākarṇya jīvanmuktātmastadevāhartumarhasi | sarvatraikyāvabodhena maurkhyakṣayabhuvānvitāḥ || 57 ||

Chudala replied:—If it is so as you say, then hear me tell you what is best to be done by you at present; you are to set yourself to imitate the conduct of living-liberated persons, and set yourself released from your ignorance, by knowing the unity of the Deity, pervading all things in every place.

निरिच्छास्तावदाकाशविशदाः संस्थिता वयम् । यादृगेषणमस्माकं तादृशं तदनेषणम् ॥ ५८ ॥

niricchāstāvadākāśaviśadāḥ saṃsthitā vayam | yādṛgeṣaṇamasmākaṃ tādṛśaṃ tadaneṣaṇam || 58 ||

We are both as devoid of desires, as the empty void of the sky is without its population; but that which I wish to do is what you do not wish at all.

यत्प्राणानैषणे कोऽत्र चिन्मात्रोऽभ्यसते हि कः । तस्मादाद्यन्तमध्येषु ये वयं पुरुषोत्तम ॥ ५९ ॥

yatprāṇānaiṣaṇe ko'tra cinmātro'bhyasate hi kaḥ | tasmādādyantamadhyeṣu ye vayaṃ puruṣottama || 59 ||

Say what man is there, who neglects his life and livelihood, and remains only, in his intellect? (No one can make his intellectual culture without having his life and living). And as there are three stages of human life, namely, its beginning or boyhood, its middle or youth, and its end or old age, and we being situated in the midst of it, must do the duties appertaining to this state, before we proceed to the last stage of our being.

शेषमेकं परित्यज्य त एवेमे स्थिता वयम् । राज्येन सांप्रतेनेमं कालं नीत्वा क्रमेण वै ॥ ६० ॥

śeṣamekaṃ parityajya ta eveme sthitā vayam | rājyena sāṃpratenemaṃ kālaṃ nītvā krameṇa vai || 60 ||

And as we are by birth the prince and princess of a realm, it is paramount on us to rule our state, and pass our days in the discharge of the duties of our royalty until our end.

विदेहतां प्रयास्यामः प्रभो कालेन केनचित् । शिखिध्वज उवाच । वयमाद्यन्तमध्येषु कीदृशास्तरले वद ॥ ६१ ॥

videhatāṃ prayāsyāmaḥ prabho kālena kenacit | śikhidhvaja uvāca | vayamādyantamadhyeṣu kīdṛśāstarale vada || 61 ||

Sikhidvaja said:—Tell me, O fickle minded lady, what you mean by the three stages; and how we stand at the midmost one, without having a whit to care for the final one.

शेषमेकं परित्यज्य तिष्ठामः कथमेव वा । चूडालोवाच । वयमाद्यन्तमध्येषु राजानो राजसत्तम ॥ ६२ ॥

śeṣamekaṃ parityajya tiṣṭhāmaḥ kathameva vā | cūḍālovāca | vayamādyantamadhyeṣu rājāno rājasattama || 62 ||

Chudala replied:—Know prince, that we are royal personages by births, and must all along continue as such from the first to the last stage of our lives.

मोहमेकं परित्यज्य भवामः पुनरेव ते । स्व एव नगरे राजा भव त्वं स्वासने स्थितः ॥ ६३ ॥

mohamekaṃ parityajya bhavāmaḥ punareva te | sva eva nagare rājā bhava tvaṃ svāsane sthitaḥ || 63 ||

Why then do you allow the imbecility and hermitage of old age, to overtake you in the prime of your youth;when it is your duty to remain in your city and palace, and govern your princely state.

ललामो ननु कान्तानां महिषी ते भवाम्यहम् । सनृपा मत्तवास्तव्या नृत्यन्नवनवाङ्गना ॥ ६४ ॥

lalāmo nanu kāntānāṃ mahiṣī te bhavāmyaham | sanṛpā mattavāstavyā nṛtyannavanavāṅganā || 64 ||

And then I will reign there as thy consort queen, and crown the ladies in the royal apartment; and all young maidens of the city will dance about in jovialty, to see their prince and princess again in the royal palace.

सपताका ध्वनत्तूर्या पुष्पप्रकरिणी पुरी । लसद्वल्ल्या समञ्जर्या रणत्पुष्पालिमालया । मधुमासलतालक्ष्म्या चिराद्भवतु सा समा ॥ ६५ ॥

sapatākā dhvanattūryā puṣpaprakariṇī purī | lasadvallyā samañjaryā raṇatpuṣpālimālayā | madhumāsalatālakṣmyā cirādbhavatu sā samā || 65 ||

And then the city glittering with its uplifted flags, and resounding with its loud beating drums, and decorated with wreaths of flowers hanging all about it; will resemble a vernal garden, smiling with its verdant plants, blooming buds and blushing flowers all around.

श्रीवसिष्ठ उवाच । इति चूडालया प्रोक्तो विहस्य स शिखिध्वजः । प्रोवाच मधुरं वाक्यमक्षुब्धं विगतज्वरः ॥ ६६ ॥

śrīvasiṣṭha uvāca | iti cūḍālayā prokto vihasya sa śikhidhvajaḥ | provāca madhuraṃ vākyamakṣubdhaṃ vigatajvaraḥ || 66 ||

Vasishtha related:—Hearing these words of the princess, the king smilingly spoke to her in his mellifluous words, which bespoke them to proceed from the simplicity and frankness of his soul.

एवं चेत्तद्विशालाक्षि स्वायत्ता नस्त्रिविष्टपे । सिद्धभोगश्रियस्तासु निवसामि न किं प्रिये ॥ ६७ ॥

evaṃ cettadviśālākṣi svāyattā nastriviṣṭape | siddhabhogaśriyastāsu nivasāmi na kiṃ priye || 67 ||

If such is your pleasure, O long sighted (eyed) lady, to incite me to earthly pleasures, then tell me what cause had I to slight the heavenly happiness, which was proffered to me by god Indra.

चूडालोवाच । न राजन्मम भोगेषु वाञ्छा नापि विभूतिषु । स्वभावस्य वशादेव यथाप्राप्तेन मे स्थितिः ॥ ६८ ॥

cūḍālovāca | na rājanmama bhogeṣu vāñchā nāpi vibhūtiṣu | svabhāvasya vaśādeva yathāprāptena me sthitiḥ || 68 ||

Chudala replied:—Know prince, that I also have no taste in earthly enjoyments, nor any great zest for its grandeur or greatness. I depend upon the bounty of nature, and live as I receive from her hand.

न सुखाय मम स्वर्गो न राज्यं नापि च क्रिया । यथास्थितमविक्षुब्धं तिष्ठामि स्वस्थचेष्टिता ॥ ६९ ॥

na sukhāya mama svargo na rājyaṃ nāpi ca kriyā | yathāsthitamavikṣubdhaṃ tiṣṭhāmi svasthaceṣṭitā || 69 ||

Hence I have no relish for heavenly joys or earthly royalty, nor do I derive any pleasure from the performance of virtuous and manly acts. My delight is in the undisturbed equanimity of my mind, and the positive rest of my position.

इदं सुखमिदं नेति मिथुने क्षयमागते । सममेव पदे शान्ते तिष्ठामीह यथासुखम् ॥ ७० ॥

idaṃ sukhamidaṃ neti mithune kṣayamāgate | samameva pade śānte tiṣṭhāmīha yathāsukham || 70 ||

It is only after I have lost my feeling of pleasure in something, and that of pain in another, that I gain my equanimity and indifference to both, and am settled in my perfect rest and tranquillity.

शिखिध्वज उवाच । युक्तमुक्तं विशालाक्षि त्वयैतत्समया धिया । को वार्थः किल राज्यस्य ग्रहे त्यागेऽपि वा भवेत् ॥ ७१ ॥

śikhidhvaja uvāca | yuktamuktaṃ viśālākṣi tvayaitatsamayā dhiyā | ko vārthaḥ kila rājyasya grahe tyāge'pi vā bhavet || 71 ||

Sikhidvaja responded said:—You have rightly said, O large eyed dame, with your calm and cool understanding; that it is all alike, whether we get or lose a kingdom, since we derive no lasting good nor suffer great evil, either from its gain or loss.

सुखदुःखदशाचिन्तां त्यक्त्वा विगतमत्सरम् । यथासंस्थानमेवेमौ तिष्ठावः स्वस्थतां गतौ ॥ ७२ ॥

sukhaduḥkhadaśācintāṃ tyaktvā vigatamatsaram | yathāsaṃsthānamevemau tiṣṭhāvaḥ svasthatāṃ gatau || 72 ||

Let us remain in perfect ease, by shunning all thoughts of pleasure or pain; and getting release of the envy, emulation and jealousy; and continue in the same state of thoughtlessness as we are at present.

इति तत्र कथालापकथनेन तयोर्द्वयोः । कान्तयोश्चिरदंपत्योर्वासरस्तनुतां ययौ ॥ ७३ ॥

iti tatra kathālāpakathanena tayordvayoḥ | kāntayościradaṃpatyorvāsarastanutāṃ yayau || 73 ||

In this manner did the conjugal pair, pass the day in their sweet endearments and mutual conversation; and the day glided on swiftly and sweetly over their feast of reason and flow of the soul.

अथोत्थाय दिनाचारं यथाप्राप्तमनिन्दितौ । सोत्कण्ठावप्यनुत्कण्ठौ चक्रतुः कार्यकोविदौ ॥ ७४ ॥

athotthāya dinācāraṃ yathāprāptamaninditau | sotkaṇṭhāvapyanutkaṇṭhau cakratuḥ kāryakovidau || 74 ||

They rose on the departure of the day, to discharge their duties on the parting days; and though they were ill provided for the emergencies of night, yet they well knew how to suit themselves to every occasions in every place.

स्वर्गसिद्धिमनादृत्य तस्थतुः पूर्णचेतसौ । एकस्मिन्नेव शयने तैस्तैः प्रणयचेष्टितैः । सा व्यतीयाय रजनी तयोर्जीवद्विमुक्तयोः ॥ ७५ ॥

svargasiddhimanādṛtya tasthatuḥ pūrṇacetasau | ekasminneva śayane taistaiḥ praṇayaceṣṭitaiḥ | sā vyatīyāya rajanī tayorjīvadvimuktayoḥ || 75 ||

Disdaining heavenly bliss, the loving pair lived together in perfect contentment with their conjugal bliss; and they both slept in the same bed-stead, loving and loved by one another.

तद्भोगमोक्षसुखमुत्तमयोः स्वय समाशंसतोः प्रणयवाक्यविलासगर्भम् । उत्कण्ठतां प्रणयिनोर्धियमानयन्ती दीर्घा मुहूर्तवदसौ रजनी जगाम ॥ ७६ ॥

tadbhogamokṣasukhamuttamayoḥ svaya samāśaṃsatoḥ praṇayavākyavilāsagarbham | utkaṇṭhatāṃ praṇayinordhiyamānayantī dīrghā muhūrtavadasau rajanī jagāma || 76 ||

The live long night passed away swiftly in their heaven like happiness of conjugal enjoyment, and upon their conferral of reciprocal love and affection;and by exciting their anxiety for mutual embrace.