Hemalekha's Exposition on the Path to Liberation
(Chapter 4)
Chapter 4: Fruit of Association with the Good
Verse 1
प्रियस्य कण्ठासक्तस्य निशम्यैवं वचो हि सा । ईषत्स्मितानना प्राह राजपुत्रमनिन्दिता ॥ १ ॥
priyasya kaṇṭhāsaktasya niśamyaivaṁ vaco hi sā । īṣatsmitānanā prāha rājaputram aninditā ॥ 1 ॥
Embracing his neck, she listened to her dear’s words and, with a slight smile, spoke to the prince, who was blameless.
Verse 2
बुबोधयिषती राजपुत्रं युक्त्याऽब्रवीदिदम् । राजपुत्र शृणु वचो नाहं त्वयि विरागिणी ॥ २ ॥
bubodhayiṣatī rājaputraṁ yuktyā'bravīd idam । rājaputra śṛṇu vaco nāhaṁ tvayi virāgiṇī ॥ 2 ॥
Desiring to enlighten the prince with reason, she said: “Prince, listen to my words, I am not indifferent to you.”
Verse 3
किं स्यात् प्रियतमं लोके किन्नु स्यादप्रियं त्विति । विचारपरमा नित्यं नान्तमेत्यत्र मे मतिः ॥ ३ ॥
kiṁ syāt priyatamaṁ loke kinnu syād apriyaṁ tv iti । vicāraparamā nityaṁ nāntam ety atra me matiḥ ॥ 3 ॥
What is most dear in the world and what is not? Deep thinking always falls short of reaching an end here; this is my thought.
Verse 4
ध्यायाम्येतच्चिरान्नित्यं स्त्रीस्वभाववशादहम् । नैतज्जानामि तत्त्वं मे वक्तुमर्हसि तत्त्वतः ॥ ४ ॥
dhyāyāmy etac cirān nityaṁ strīsvabhāvavaśād aham । naitaj jānāmi tattvaṁ me vaktum arhasi tattvataḥ ॥ 4 ॥
I have contemplated this for a long time, always reflecting on it as a woman. I do not know this truth; please tell me sincerely.
Verse 5
एवं प्रोक्तो हेमचूडः प्रहस्य प्राह तां प्रियाम् । नूनं स्त्रियो मूढधिय इति सत्यं न संशयः ॥ ५ ॥
evaṁ prokto hemacūḍaḥ prahasya prāha tāṁ priyām । nūnaṁ striyo mūḍhadhiya iti satyaṁ na saṁśayaḥ ॥ 5 ॥
Thus spoken, Hemachuda, smiling, said to his beloved, “Indeed, women are foolish; this is undoubtedly true.”
Verse 6
प्रियाप्रिये हि जानन्ति पशुपक्षिसरीसृपाः । यतस्तेषां दृश्यते हि प्रियेष्वप्रियकेषु च ॥ ६ ॥
priyāpriye hi jānanti paśupakṣisarīsṛpāḥ । yataḥ teṣāṁ dṛśyate hi priyeṣv apriyakeṣu ca ॥ 6 ॥
Indeed, animals, birds, and reptiles understand what is dear and not dear, as evidenced by their behavior towards those things.
Verse 7
प्रवृत्तिश्च निवृत्तिश्च किमत्र बहु चिन्तनम् । सुखं यस्मात् तत् प्रियं स्यात् दुःखं यस्मात्तदप्रियम् ॥ ७ ॥
pravṛttiśca nivṛttiśca kimatra bahu cintanam ।
sukhaṁ yasmāt tat priyaṁ syāt duḥkhaṁ yasmāt tadapriyam Engagement and disengagement, what is there to think much about it? Happiness makes something dear, while sorrow makes it not dear.
Verse 8
किमत्र मुग्धभावेन नित्यं चिन्तयसि प्रिये । श्रुत्वा प्रियवचः प्राह हेमलेखा पुनः प्रियम् ॥ ८ ॥
kimatra mugdhabhāvena nityaṁ cintayasi priye । śrutvā priyavacaḥ prāha hemalekha punaḥ priyam ॥ 8 ॥
Why do you always ponder in bewilderment, dear? Hearing these words, Hemalekha again spoke to her beloved.
Verse 9
सत्यं स्त्रियो मुग्धभावा नास्त्यासां सद्विमर्शनम् । तथाप्यहं बोधनीया त्वया सम्यग्विमर्शिना ॥ ९ ॥
satyaṁ striyo mugdhabhāvā nāstyāsāṁ sadvimarśanam । tathāpy ahaṁ bodhanīyā tvayā samyagvimarśinā ॥ 9 ॥
It is true that women often seem bewildered and lack proper contemplation. Yet, I should be enlightened by you with the right contemplation.
Verse 10
सुबोधिता त्वया चाह चिन्तामेतां विसृज्य तु । त्वया भोगेषु सततं भवाम्यनुदिनं ततः ॥ १० ॥
subodhitā tvayā cāha cintām etāṁ visṛjya tu । tvayā bhogeṣu satataṁ bhavāmy anudinaṁ tataḥ ॥ 10 ॥
Once well enlightened by you, I will leave this worry behind. With your guidance, I will find daily enjoyment thereafter.
Verse 11
राजन् सुखञ्च दुःखञ्च याभ्यां भवति ते ननु । प्रियाप्रिये विनिर्दिष्टे सुक्ष्मविमर्शिना ॥ ११ ॥
rājan sukhaṁ ca duḥkhaṁ ca yābhyāṁ bhavati te nanu । priyāpriye vinirdiṣṭe sukṣmavimarśinā ॥ 11 ॥
O king, indeed, happiness and sorrow become yours through the discernment of what is dear and not dear by means of subtle contemplation.
Verse 12
एकमेव सुखं दुःखं कालदेशाकृतेर्भिदा । जनयेदत्र तत् कस्मात् प्रतिष्ठाऽध्यवसायिनी ॥ १२ ॥
ekam eva sukhaṁ duḥkhaṁ kāladeśākṛter bhidā । janayed atra tat kasmāt pratiṣṭhādhyavasāyinī ॥ 12 ॥
Indeed, one’s happiness and sorrow are shaped by variations in time, place, and form. Why is that considered the basis here?
Verse 13
यतो वह्निः कालभेदात् पुथगेव फलप्रदः । तथा देशविभेदेनाप्याकारस्य विभेदतः ॥ १३ ॥
yato vahniḥ kālabhedāt puthageva phalapradaḥ । tathā deśavibhedenāpy ākārasya vibhedataḥ ॥ 13 ॥
Because fire produces different results depending on time, it similarly varies based on place and form.
Verse 14
शीतकाले प्रियो वह्निरूष्मे त्वप्रिय एव हि । हिमोष्णदेशभेदेन प्रियश्चाप्रिय एव च ॥ १४ ॥
śītakāle priyo vahnir ūṣme tv apriya eva hi । himoṣṇadeśabhedena priyaś cāpriya eva ca ॥ 14 ॥
In cold weather, fire is cherished, but in heat, it is certainly not. The same holds true in places with cold and hot climates; its value fluctuates accordingly.
Verse 15
शीतप्रकृतिजीवानां प्रियोऽन्येषां तथेतरः । अथाप्यधिकभावेनाल्पभावेनैवमीरितः ॥ १५ ॥
śītaprakṛtijīvānāṁ priyo'nyeṣāṁ tathetaraḥ । athāpy adhikabhāvenālpabhāvenaivam īritaḥ ॥ 15 ॥
For beings of cold nature, fire is cherished, while for others, it is not. This illustrates that its value varies significantly, either increasing or decreasing in different degrees.
Verse 16
एवं शीतं धनं दाराः पुत्रा राज्यं तथेतरत् । अथाप्येवं महाराजो दारपुत्रधनैर्वृतः ॥ १६ ॥
evaṁ śītaṁ dhanaṁ dārāḥ putrā rājyaṁ tathetarat । athāpy evaṁ mahārājo dāraputradhanair vṛtaḥ ॥ 16 ॥
Similarly, wealth, wives, sons, kingdoms, and other possessions are cherished, even by a great king surrounded by such abundance.
Verse 17
शोचत्यनुदिनं कस्मान्न शोचन्तीतरे कुतः । योऽयं भोगः सुखार्थोऽस्ति सोऽप्यनन्तो भवेन्ननु ॥ १७ ॥
śocaty anudinaṁ kasmān na śocantītare kutaḥ । yo'yaṁ bhogaḥ sukhārtho'sti so'py ananto bhaven nanu ॥ 17 ॥
Why does he grieve daily, while others do not? The pursuit of happiness through enjoyment is an endless endeavor.
Verse 18
न केनचित्तदखिलं प्राप्तं यस्मात् सुखं भवेत् । यत्किञ्चिल्लाभतो यत्स्यात् सुखं तत्रापि संशृणु ॥ १८ ॥
na kenacit tad akhilaṁ prāptaṁ yasmāt sukhaṁ bhavet । yat kiñcil lābhato yat syāt sukhaṁ tatrāpi saṁśṛṇu ॥ 18 ॥
That complete happiness has not been attained by anyone. Even the small amount of happiness that is gained, listen about that as well.
Verse 19
न तत् सुखं भवेन्नाथ यतो दुःखविमिश्रितम् । दुःखं तु द्विविधं प्रोक्तं बाह्यमान्तरमित्यपि ॥ १९ ॥
na tat sukhaṁ bhaven nātha yato duḥkha-vimiśritam । duḥkhaṁ tu dvividhaṁ proktaṁ bāhyam āntaram ity api ॥ 19 ॥
Happiness does not remain happiness, lord, when it is mixed with sorrow. Sorrow is said to be of two kinds: external and internal.
Verse 20
बाह्यं शरीरसम्भूतं धातुदोषादिसम्भवम् । आन्तरं मानसं प्रोक्त तच्च वाञ्छासमुद्भवम् ॥ २० ॥
bāhyaṁ śarīra-sambhūtaṁ dhātu-doṣādi-sambhavam । āntaraṁ mānasaṁ prokta tacca vāñchā-samudbhavam ॥ 20 ॥
External sorrow arises from the body due to an imbalance of elements and similar factors. Internal sorrow is said to be mental, originating from desires.
Verse 21
महत्तरं मानसं स्याद्येन ग्रस्तमिदं जगत् । वाञ्छैव दुःखविटपिबीजं सुदृढशक्तिकम् ॥ २१ ॥
mahattanam mānasam syād yena grastam idaṁ jagat । vāñchāiva duḥkhaviṭapibījaṁ sudṛḍhaśaktikam ॥ 21 ॥
The intense mental suffering that grips the world is indeed rooted in desire, which is the powerful seed of the tree of sorrow.
Verse 22
यया किङ्करतां प्राप्ताः कुर्वन्त्येव दिवानिशम् । इनद्रादयोऽपि विबुधाः स्वर्निवासाः सदोदिताः ॥ २२ ॥
yayā kiṅkaratāṁ prāptāḥ kurvantyeva divāniśam । indrādayo'pi vibudhāḥ svanivāsāḥ sadoditāḥ ॥ 22 ॥
By desire, they serve and attain, working day and night. This is well-known even for Indra and the wise ones dwelling in heaven.
Verse 23
सुखं वाञ्छावशेषेऽपि यदस्ति नृपसम्भव । तद् दुःखमेव जानीहि यत् कृमिष्वपि सम्भवेत् ॥ २३ ॥
sukhaṁ vāñchāvaśeṣe'pi yad asti nṛpasambhava । tad duḥkham eva jānīhi yat kṛmiṣv api sambhavet ॥ 23 ॥
O prince, the happiness that remains even after the fulfillment of desire, recognize that as the sorrow that even worms experience.
Verse 24
वरं तिर्यक्कीटकृमिप्रभृतीनां सुखं तु यत् । स्वल्पवाञ्छासम्मिलितं नृणां किं स्यात् सुखं वद ॥ २४ ॥
varaṁ tiryak kīṭa kṛmi prabhṛtīnāṁ sukhaṁ tu yat । svalpa vāñchā sammilitaṁ nṛṇāṁ kiṁ syāt sukhaṁ vada ॥ 24 ॥
The happiness of animals, insects, worms, and others, combined with small desires, is greater. Tell me, what is the happiness of men when they possess only small desires?
Verse 25
वाञ्छाशतसमाविष्टो यदि किञ्चिदुपेत्य तु । सुखी भवेदिह तदा को हि न स्यात् सुखी वद ॥ २५ ॥
vāñchāśata samāviṣṭo yadi kiñcid upetya tu । sukhī bhaved iha tadā ko hi na syāt sukhī vada ॥ 25 ॥
If someone filled with hundreds of desires achieves something, they might find happiness here, wouldn't you agree?
Verse 26
अखिलाङ्गे वह्निदग्धे सूक्ष्मपाटीरबिन्दुना । यदि शीतलदेहः स्यात्तदा सोऽपि सुखी भवेत् ॥ २६ ॥
akhilāṅge vahnidagdhe sūkṣmapāṭīrabindunā । yadi śītaladehaḥ syāt tadā so'pi sukhī bhavet ॥ 26 ॥
If an entire body is burned by fire, and a small drop of sandalwood paste cools it, then he would find happiness in that small relief.
Verse 27
प्रियायाः सम्परिष्वङ्गात् सुखं प्राप्नोति वै नरः । तत्रैवाङ्गस्य विषमबन्धाद् दुःखं भवेन्ननु ॥ २७ ॥
priyāyāḥ sampariṣvaṅgāt sukhaṁ prāpnoti vai naraḥ । tatraivāṅgasya viṣamabandhād duḥkhaṁ bhaven nanu ॥ 27 ॥
A man finds true happiness in the embrace of his beloved. Yet, when separated, the physical disconnect brings inevitable sorrow due to the awkward detachment of their bodies.
Verse 28
रत्यावेशात् परिश्रान्तिः सर्वेषा जायते किल । अनन्तरं भारवाहपशोरिव परिश्रमः ॥ २८ ॥
ratyāveśāt pariśrāntiḥ sarveṣā jāyate kila । anantaraṁ bhāravāhapaśor iva pariśramaḥ ॥ 28 ॥
From the intensity of pleasure, exhaustion arises in everyone. Subsequently, the fatigue is akin to that of a burdened beast.
Verse 29
कथं पश्यसि तत् सौख्यं नाथैतन्मे समुच्यताम् । यावत् सुखं प्रियासङ्गे नाडीसंघट्टसम्भवम् ॥ २९ ॥
kathaṁ paśyasi tat saukhyaṁ nātha itanme samucyatām । yāvat sukhaṁ priyāsaṅge nāḍīsaṁghaṭṭasaṁbhavam ॥ 29 ॥
How can this be seen as happiness, lord? Explain it to me: as long as happiness arises from the beloved's company, merely through the friction of nerves.
Verse 30
तवास्ति तावन्न किमु शुनामस्तीह तद्वद । यत्ततो ह्यतिरिक्तं ते दृष्टसौन्दर्यसम्भवम् ॥ ३० ॥
tavāsti tāvan na kimu śunām astīha tadvad । yattato hy atiriktaṁ te dṛṣṭasaundaryasaṁbhavam ॥ 30 ॥
Is your happiness not akin to that of dogs here? Then, indeed, your happiness from perceived beauty must be far greater.
Verse 31
तत् केवलाभिमानोत्थं स्वाप्नस्त्रीसङ्गमे यथा । पुरा कश्चिद्राजसुतो मन्मथाधिकसुन्दरः ॥ ३१ ॥
tat kevalābhimānotthaṁ svāpnastrīsaṅgame yathā । purā kaścid rājasuto manmathādhikasundaraḥ ॥ 31 ॥
That happiness arises only from ego, like in a dream where one unites with a woman. Long ago, there was a prince, more beautiful than Cupid.
Verse 32
काञ्चित् सुरूपिणीं प्राप्तः स्त्रियं सर्वमनोहराम् । अत्यन्तमनुरक्तः स तस्यां राजकुमारकः ॥ ३२ ॥
kāñcit surūpiṇīṁ prāptaḥ striyaṁ sarvamanoharām । atyantam anuraktaḥ sa tasyāṁ rājakumārakah ॥ 32 ॥
A prince, more beautiful than Cupid, obtained an all-enchanting woman and became extremely attached to her.
Verse 33
सा त्वन्यस्मिन् राजसुत भृत्ये संसक्तमानसा । स भृत्यो राजपुत्रं तं वञ्चयामास युक्तितः ॥ ३३ ॥
sā tv anyasmin rājasuta bhṛtye saṁsaktamānasā । sa bhṛtyo rājaputraṁ taṁ vañcayāmāsa yuktitaḥ ॥ 33 ॥
Her mind, however, was attached to another—the prince's servant. The servant cunningly deceived the prince with a trick.
Verse 34
मदिरां मोहनार्थाय तस्मै दत्वातिमात्रकम् । ततो मदान्धाय चेटीं काञ्चित् प्रेष्य कुरूपिणीम् ॥ ३४ ॥
madirāṁ mohanārthāya tasmai datvā'timātrakam । tato madāndhāya ceṭīṁ kāñcit preṣya kurūpiṇīm ॥ 34 ॥
He gave the prince an excessive amount of wine to enchant him, and then sent an unattractive maidservant to the now-intoxicated prince.
Verse 35
बुभुजे तां तस्य पत्नीं सर्वलोकैकसुन्दरीम् । येवमेव चिरं तत्र मदान्धो नृपतेः सुतः ॥ ३५ ॥
bubhuje tāṁ tasya patnīṁ sarvalokaikasundarīm । evam eva ciraṁ tatra madāndho nṛpateḥ sutaḥ ॥ 35 ॥
He enjoyed her, believing she was his wife, the most beautiful woman in the world. Blinded by intoxication, the prince lingered in this illusion for a long time.
Verse 36
प्रत्यहं चेटिकां गच्छन् स्वात्मानं सममंसत । धन्योऽहमीदृशीं लोकसुन्दरीं प्राणप्रेयसीम् ॥ ३६ ॥
pratyahaṁ ceṭikāṁ gacchan svātmānaṁ samamaṁsata । dhanyo'ham īdṛśīṁ lokasundarīṁ prāṇapreyasīm ॥ 36 ॥
Each day, as he approached the maidservant, he considered himself fortunate, thinking, "I am blessed to have such a beautiful beloved in the world."
Verse 37
उपगच्छाम्यहं नित्यं न मेऽस्ति सदृशः क्वचित् । एवं वृत्ते चिरे काले कदाचिद् दैवयोगतः ॥ ३७ ॥
upagacchāmy ahaṁ nityaṁ na me'sti sadṛśaḥ kvacit । evaṁ vṛtte cire kāle kadācit daivayogataḥ ॥ 37 ॥
"I approach her daily, I have no equal anywhere." One day, by divine intervention...
Verse 38
भृत्यो निधाय पानं स कार्ये चात्यन्तिके ययौ । अथ राजकुमारस्तत्पानं नात्यन्तिकं पपौ ॥ ३८ ॥
bhṛtyo nidhāya pānaṁ sa kārye cātyantike yayau । atha rājkumāras tat pānaṁ nātyantikaṁ papau ॥ 38 ॥
The servant placed the drink and hurried off to attend to an urgent matter. The prince drank the beverage, not excessively.
Verse 39
निमित्ततो ययौ शीध्रं रत्युत्सुकितमानसः । शयनीयं मनःकान्तं सर्वभोगर्द्धिसंयुतम् ॥ ३९ ॥
nimittato yayau śīghraṁ ratyutsukitamānasaḥ । śayanīyaṁ manaḥkāntaṁ sarvabhogarddhisaṁyutam ॥ 39 ॥
Driven by his desire, he quickly went to the bed, his mind filled with pleasure and delight, enjoying the prosperity of his indulgences.
Verse 40
शचीगृहं देवपतिरिव नन्दनसंस्थितम् । पराद्धर्यपर्यङ्कगतां तां चेटीमुपसङ्गतः ॥ ४० ॥
śacīgṛhaṁ devapatir iva nandanasaṁsthitam । parāddharyaparyaṅkagatāṁ tāṁ ceṭīm upasaṅgataḥ ॥ 40 ॥
In a palace resembling the abode of the gods in Nandana, he approached the maidservant on the bed, mistaking her for the princess.
Verse 41
कामवेगेन विवशो बुभुजेऽत्यन्तहर्षतः । उपलभ्याथ रत्यन्ते चेटीं तां विकृताकृतिम् ॥ ४१ ॥
kāmavegena vivaśo bubhuje'tyantaharṣataḥ । upalabhyātha ratyante ceṭīṁ tāṁ vikṛtākṛtim ॥ 41 ॥
Overwhelmed by the force of desire, he indulged in extreme pleasure. At the end of this pleasure, he discovered that she was a maidservant with a distorted appearance.
Verse 42
शङ्कितोऽमर्षितश्चापि किमेतदिति चिन्तयन् । क्व सा मम प्रियतमेत्येवं तामन्वपृच्छत ॥ ४२ ॥
śaṅkito'marṣitaś cāpi kim etad iti cintayan । kva sā mama priyatamety evaṁ tām anvapṛcchat ॥ 42 ॥
Suspicious and indignant, he thought, "What is this? Where is my beloved?" and questioned her in this manner.
Verse 43
पुष्टैवं तेन सा चेटी विमदं तं निशाम्य तु । भीता न किञ्चित्तं प्राह वेपमाना तदा ततः ॥ ४३ ॥
puṣṭaivaṁ tena sā ceṭī vimadaṁ taṁ niśāmya tu । bhītā na kiñcit taṁ prāha vepamānā tadā tataḥ ॥ 43 ॥
Being questioned by him, the maidservant, observing his sober state, was indeed frightened. Trembling and unable to speak, she remained silent.
Verse 44
आलक्ष्य राजपुत्रोऽपि वैषम्य चात्मवञ्चनम् । वामेन जग्राह कचे चेटीं क्रोधारुणेक्षणः ॥ ४४ ॥
ālakṣya rājaputro'pi vaiṣamya cātmavañcanam । vāmena jagrāha kace ceṭīṁ krodhāruṇekṣaṇaḥ ॥ 44 ॥
Noticing the trouble and self-deception, the prince, his eyes red with anger, grabbed the maidservant’s hair with his left hand.
Verse 45
कृपाणिमाददे दक्षहस्तेन नृपसम्भवः । तर्जयंस्तां प्रत्युवाच वद वृत्त यथातथम् ॥ ४५ ॥
kṛpāṇim ādade dakṣahastena nṛpasambhavaḥ । tarjayan tām pratyuvāca vada vṛtta yathātatham ॥ 45 ॥
Taking the sword in his right hand, the prince, threatening her, said, “Speak the truth of what happened.”
Verse 46
नो चेन्न स्याज्जीवित ते क्षणमात्रमपि द्रुतम् । सैवं निशम्य तद्वाक्यं भीता प्राणपरीप्सया ॥ ४६ ॥
no cen na syāj jīvita te kṣaṇamātram api drutam । saivaṁ niśamya tadvākyaṁ bhītā prāṇaparīpsayā ॥ 46 ॥
"Otherwise, your life will not last even for a moment.” Frightened by his words and eager to save her life, she began to speak.
Verse 47
जगौ यथावत्तत् सर्वं चिराद् वृत्तं समास्थितम् । प्रादर्शयच्चापि तस्मै तां भृत्येन सुसङ्गताम् ॥ ४७ ॥
jagau yathāvat tat sarvaṁ cirād vṛttaṁ samāsthitam । prādarśayac cāpi tasmai tāṁ bhṛtyena susaṅgatām ॥ 47 ॥
She recounted everything that had transpired over time and showed him his wife's association with the servant.
Verse 48
क्वचिद्भूमौ कटे भृत्यं कृष्णं पिङ्गललोचनम् । प्रांशुं मलिनसर्वाङ्गं रूक्षवक्त्रं जुगुप्सितम् ॥ ४८ ॥
kvacid bhūmau kaṭe bhṛtyaṁ kṛṣṇaṁ piṅgalalocanam । prāṁśuṁ malinasarvāṅgaṁ rūkṣavaktraṁ jugupsitam ॥ 48 ॥
On the ground lay the servant, dark with brown eyes, tall, with filthy limbs, and a harsh, disgusting face.
Verse 49
समाशिलष्य रतिश्रान्तां सर्वाङ्गैः प्रेमभावतः । मृदुबाहुलतावृत्तग्रीवस्य वदने स्वकम् ॥ ४९ ॥
samāśilasya ratiśrāntāṁ sarvāṅgaiḥ premabhāvataḥ । mṛdubāhulatāvṛttagrīvasya vadane svakam ॥ 49 ॥
Embracing her, exhausted from pleasure, with all his limbs in a feeling of love, his neck encircled by her soft arms, lay his own wife.
Verse 50
निवेश्य वक्त्रकमलं पद्भयामाशिलष्य गाढतः । तस्योरुयुग्मं तद्धस्तसंसक्तगुरुसुस्तनीम् ॥ ५० ॥
niveśya vaktrakamalaṁ padbhayām āśilasya gāḍhataḥ । tasyoruyugmaṁ taddhasta-saṁsakta-gurusustanīm ॥ 50 ॥
Placing his face like a lotus at her feet, embracing her tightly, his hands clasping her thighs, and her heavy breasts pressing against him.
Verse 51
वासन्तिकामिव लतां वृतां कुसुमकोरकैः । रोहिणीं राहुणोपेतामिवापश्यन्नृपात्मजः ॥ ५१ ॥
vāsantikām iva latāṁ vṛtāṁ kusumakorakaiḥ । rohiṇīṁ rāhuṇopetām ivāpaśyan nṛpātmajaḥ ॥ 51 ॥
The prince saw her like a spring creeper covered with clusters of flowers, reminiscent of Rohini being eclipsed by Rahu.
Verse 52
एवंविधां समालोक्य निद्रयाऽपगतस्मृतिम् । मोमुह्यमानश्चात्यन्तं क्षणं पश्चाद् धृति भजन् ॥ ५२ ॥
evaṁvidhāṁ samālokya nidrayā'pagatasmṛtim । mohamānaś cātyantaṁ kṣaṇaṁ paścād dhṛtiṁ bhajan ॥ 52 ॥
Seeing her in this state, unconscious in sleep and profoundly deluded, the prince paused for a moment before regaining his composure.
Verse 53
यत् प्राह राजतनयस्तन्मत्तः श्रूयतां ननु । धिङ्मामनार्यमत्यन्तं मूढं मदविमोहितम् ॥ ५३ ॥
yat prāha rāja-tanayas tanmattaḥ śrūyatāṁ nanu । dhiṅ mām anāryam atyantaṁ mūḍhaṁ madavimohitam ॥ 53 ॥
Hear what the prince spoke, indeed, "Shame on me, so utterly ignoble, foolish, intoxicated, and deluded."
Verse 54
धिग् ये स्त्रीष्वभिसंप्रीता धिक् तांश्च पुरुषाधमान् । न कामिन्यः कस्यचित् स्युवृ क्षस्येव च शारिकाः ॥ ५४ ॥
dhik ye strīṣv abhisaṁprītā dhik tāṁś ca puruṣādhamān । na kāminyaḥ kasyacit syur vṛkṣasyaiva ca śārikāḥ ॥ 54 ॥
Shame on those deeply attached to women, shame on those lowest of men. Women are not anyone’s, like starlings on a tree.
Verse 55
किमहं मां प्रवक्ष्यामि मुग्धं महिषपोतवत् । जानन्तमेनां प्राणेभ्यः प्रेष्ठां सुचिरकालतः ॥ ५५ ॥
kim ahaṁ māṁ pravakṣyāmi mugdhaṁ mahiṣapotavat । jānantam enāṁ prāṇebhyaḥ preṣṭhāṁ sucirakālataḥ ॥ 55 ॥
What can I say about myself, foolish like a buffalo calf, believing her to be dearer than life, thinking she was my beloved for so long?
Verse 56
न स्त्रियः कस्यचिद्वा स्पुर्वेश्या इव विटस्य हि । यः स्त्रोषु विश्रब्ध मनाः स एव वनगर्दभः ॥ ५६ ॥
na striyaḥ kasyacid vā spurveśyā iva viṭasya hi । yaḥ strīṣu viśrabdha-manāḥ sa eva vanagardabhaḥ ॥ 56 ॥
Women are like a prostitute to a rogue, belonging to no one. Indeed, a man who trusts women is like a wild donkey.
Verse 57
या स्थितिः शारदाभ्रस्य क्षणिका ह्यनवस्थिता । ततोऽपि पेलवा स्त्रीणां स्थितिरत्यन्तचञ्चला ॥ ५७ ॥
yā sthitiḥ śāradābhrasya kṣaṇikā hy anavasthitā । tato'pi pelavā strīṇāṁ sthitir atyantacañcalā ॥ 57 ॥
The state of an autumn cloud is momentary and unstable. Even more fleeting is the extremely fickle nature of women.
Verse 58
नाहमद्यावधि ह्येवं स्त्रीस्वभावमहोऽविदम् । यन्मां सर्वात्मनासक्तं त्यक्त्वा भृत्यमनुव्रता ॥ ५८ ॥
nāham adyāvadhī hyevaṁ strīsvabhāvam aho'vidam । yan māṁ sarvātmana āsaktaṁ tyaktvā bhṛtyam anuvratā ॥ 58 ॥
Alas, until today, I did not understand the true nature of women. While I was completely devoted to her, she abandoned me and devoted herself to a mere servant.
Verse 59
अन्यासक्ता गृढभावा मयि छद्मानुरागिणी । प्रदर्शयन्ती भक्ति स्वां नटीव विटमण्डले ॥ ५९ ॥
anyāsaktā gṛḍhabhāvā mayi chadmānurāgiṇī । pradarśayantī bhaktiṁ svāṁ naṭīva viṭamaṇḍale ॥ 59 ॥
Attached to another, greedy in mind, showing insincere love for me, she displayed her devotion like an actress performing in an actor’s troupe.
Verse 60
नाविद लेशतोऽप्येनां मदिरामत्तमानसः । छायेव मां सङ्गतेति मत्वा विश्रब्धमानसः ॥ ६० ॥
nāvida leśato'py enāṁ madirāmattamānasaḥ । chāyeva māṁ saṅgateti matvā viśrabdhamaṇasaḥ ॥ 60 ॥
With my mind clouded by wine, I didn't truly know her, believing she was attached to me like a shadow, confidently trusting her in my heart.
Verse 61
अप्रेक्षणीयां चेटीं तां वञ्चितश्चिरसङ्गतः । नूनं मत्तो मूढतमः को भवेज्जगतीतले ॥ ६१ ॥
aprekṣaṇīyāṁ ceṭīṁ tāṁ vañcitaś cirasaṅgataḥ । nūnaṁ matto mūḍhatamaḥ ko bhavej jagatītale ॥ 61 ॥
Who on earth could be more foolish than I, deceived and long-associated with that unattractive maidservant?
Verse 62
य एवं विस्त्रम्भपूर्वमनया चिरवञ्चितः । अहोऽयं भृत्यहतकः सर्वाङ्गविकृताकृतिः ॥ ६२ ॥
ya evaṁ vistrambhapūrvam anayā ciravañcitaḥ । aho'yaṁ bhṛtyahatakaḥ sarvāṅgavikṛtākṛtiḥ ॥ 62 ॥
Who, with confidence, was long deceived by her? Alas, this wretched servant with a distorted form.
Verse 63
किमस्मिन्ननया दृष्टं सौन्दर्यं सर्वतोऽधिकम् । यतो मां निजसौन्दर्याहृतलोकावलोकनम् ॥ ६३ ॥
kim asminn anayā dṛṣṭaṁ saundaryaṁ sarvato'dhikam । yato māṁ nijasaundaryāhṛtalokāvalokanam ॥ 63 ॥
What beauty did she see in this wretched servant, more than in anyone else, even if my own beauty was considered world-renowned?
Verse 64
अनुरक्तं सर्वथैव त्यक्त्वैनमुपसङ्गता । एव प्रलप्य बहुधा निर्विण्णोऽतितरां तदा ॥ ६४ ॥
anuraktaṁ sarvathaiva tyaktvainaṁ upasaṅgatā । eva pralapya bahudhā nirviṇṇo'titarāṁ tadā ॥ 64 ॥
Entirely attached to the servant, she abandoned me and approached him. Thus, lamenting in various ways, he became extremely disillusioned.
Verse 65
राजपुत्रो वनं प्रागात् सर्वसङ्गविवर्जितः । तस्माद् राजकुमारैतत् सौन्दर्यं मनसोत्थितम् ॥ ६५ ॥
rājaputro vanaṁ prāgāt sarvasaṅgavivarjitaḥ । tasmād rājakumāraitat saundaryaṁ manasotthitam ॥ 65 ॥
The prince went to the forest, free from all attachments. Therefore, O prince, understand that this beauty arises from the mind.
Verse 66
यथा त्वं मयि चात्यन्तसौभगेक्षणपूर्वकम् । रतिं विन्दस्यतितरां तथा वा तद्विशेषतः ॥ ६६ ॥
yathā tvaṁ mayi cātyanta-saubhagekṣaṇa-pūrvakam । ratiṁ vindasy atitarāṁ tathā vā tad viśeṣataḥ ॥ 66 ॥
Just as you once found extreme pleasure in me due to my exceptional beauty, so too, in the same manner,
Verse 67
विन्दन्ति रतिमत्यन्तं योषित्सु विकृतास्वपि । अत्र ते प्रत्ययं वक्ष्ये शृणु प्रिय समाहितः ॥ ६७ ॥
vindanti ratim atyantaṁ yoṣitsu vikṛtāsv api । atra te pratyayaṁ vakṣye śṛṇu priya samāhitaḥ ॥ 67 ॥
Many find extreme pleasure even in deformed women. Here, I will give you assurance. Listen attentively, dear.
Verse 68
विलोक्यते या हि योषित् सा बहिः सुव्यवस्थिता । या च तत्प्रतिबिम्बात्मरूपिणी चित्तसंश्रया ॥ ६८ ॥
vilokyate yā hi yoṣit sā bahiḥ suvyavasthitā । yā ca tatpratibimbātmarūpiṇī cittasaṁśrayā ॥ 68 ॥
A woman is perceived as externally well-formed, but this appearance is merely a reflection of her own self-image residing in the mind.
Verse 69
सङ्कल्परुपिणी तस्याः सौष्ठवं मनसोल्लिखन् । पौनःपुन्येन तदनु वाज्छामुपसमागतः ॥ ६९ ॥
saṅkalparūpiṇī tasyāḥ sauṣṭhavaṁ manasollikhan । paunaḥpunyena tadanu vācchām upasamāgataḥ ॥ 69 ॥
Her beauty is repeatedly envisioned in the mind as a form of desire. Once that desire is achieved, it fulfills the mental image formed.
Verse 70
क्षुब्धेन्द्रियो नरस्तस्यां रतिमाप्नोति सर्वतः । अक्षुब्धे त्विन्द्रिये न स्यात् सुन्दर्यामपि वै रतिः ॥ ७० ॥
kṣubdhendriyo naras tasyāṁ ratim āpnoti sarvataḥ । akṣubdhe tv indriye na syāt sundaryām api vai ratiḥ ॥ 70 ॥
A man with agitated senses finds pleasure in her everywhere. However, if his senses are calm, he would not derive pleasure even from her beauty.
Verse 71
तत्र मूल समुल्लेख: सौष्ठवस्य पुनः पुनः । अतः क्षोभो नैव दृष्टो बालानां योगिनामपि ॥ ७१ ॥
tatra mūla samullekhaḥ sauṣṭhavasya punaḥ punaḥ । ataḥ kṣobho naiva dṛṣṭo bālānāṁ yoginām api ॥ 71 ॥
The constant reiteration of her beauty is the root cause of agitation. However, this agitation is not observed in children or even in yogis.
Verse 72
तथा च यो यो यस्यां तु रति विन्दति मानवः । सुदर्यां वापि चान्यस्यां तत्र सौष्ठवमुल्लिखेत् ॥ ७२ ॥
tathā ca yo yo yasyāṁ tu rati vindati mānavaḥ । sundaryām vāpi cānyasyāṁ tatra sauṣṭhavam ullikhet ॥ 72 ॥
Likewise, a man describes beauty wherever he finds pleasure, whether in a beautiful person or someone else.
Verse 73
दृश्यन्ते योषितोऽत्यन्तबीभत्साकारविग्रहाः । तरुणैः संगतास्ताश्च दृश्यन्तेऽपत्यहेतुतुः ॥ ७३ ॥
dṛśyante yoṣito'tyantabībhat-sākāravigrahāḥ । taruṇaiḥ saṁgatās tāś ca dṛśyante'patyahetutaḥ ॥ 73 ॥
Women with unattractive forms are often seen associated with young men for the sake of having children.
Verse 74
विरूपतोल्लेखनं वाप्यनुल्लेखस्तु सौष्ठवे । यदि स्यात्तत् कथं नृणां रतिस्तासु हि सम्भवेत् ॥ ७४ ॥
virūpatollikhanaṁ vāpy anullekhastu sauṣṭhave । yadi syāt tat kathaṁ nṛṇāṁ ratistāsu hi sambhavet ॥ 74 ॥
If there is an emphasis on deformity or a lack of praise for beauty, how could men find pleasure in either?
Verse 75
किं वक्तव्यमहो नृणां कामिनां क्षिप्तचेतसाम् । जघन्याङ्गेऽपि सौन्दर्य भासते सर्वतोऽधिकम् ॥ ७५ ॥
kiṁ vaktavyam aho nṛṇāṁ kāmināṁ kṣiptacetāsām । jaghanyāṅge'pi saundarya bhāsate sarvato'dhikam ॥ 75 ॥
What can be said, alas, of men with lustful, distracted minds? Beauty seems to shine everywhere, even in the least attractive parts.
Verse 76
मलमूत्रपरिक्लिन्नं यदङ्गं तत्र सौभगम् । पश्येच्चेत् कुत्र नो पश्येत् सौन्दर्य तन्भमेरय ॥ ७६ ॥
malamūtra-pariklinnam yadaṅgaṁ tatra saubhagam । paśyec cet kutra no paśyet saundarya tanmaheraya ॥ 76 ॥
If someone finds beauty even in parts smeared with filth and urine, then where would beauty not shine?
Verse 77
तस्मात् सौन्दर्यमेतद्वै राजपुत्र निशामय । अभिमानमृते नैष सुखहैतुर्भवेत् क्वचित् ॥ ७७ ॥
tasmāt saundaryam etad vai rājaputra niśāmaya । abhimānamṛte naiṣa sukhahaitur bhavet kvacit ॥ 77 ॥
Therefore, observe this beauty, O prince. Without pride, it can never be the cause of happiness anywhere.
Verse 78
क्षौद्रमाधुर्यवद् देहे सौन्दर्यं सहयं यदि । तद्बालानां कुमाराणां कुंतो नो भाति तद्वद ॥ ७८ ॥
kṣaudramādhuryavad dehe saundaryaṁ sahayaṁ yadi । tad bālānāṁ kumārāṇāṁ kuto no bhāti tadvad ॥ 78 ॥
If beauty in the body is like the sweetness of honey, then why does it not shine in children or boys in the same way?
Verse 79
देशभेदेषु दृश्यन्ते विविधाकृतयो नराः । एकपादैकनयना लम्बकर्णा हयाननाः ॥ ७९ ॥
deśabhedeṣu dṛśyante vividhākṛtayo narāḥ । ekapādaikanayanā lambakarṇā hayānanāḥ ॥ 79 ॥
In different regions, men with various physical forms are observed: one-legged, one-eyed, long-eared, and horse-faced.
Verse 80
कर्णप्रावरणाः फालवक्त्रा निर्गतदंष्ट्रकाः । विनसा दीर्घनासाश्च लोमच्छन्ना विलोमकाः ॥ ८० ॥
karṇaprāvaraṇāḥ phālavaktrā nirgatadaṁṣṭrakāḥ । vināsā dīrghanāsāś ca lomacchannā vilomakāḥ ॥ 80 ॥
Covered in hair, reverse-haired, with ears over the forehead, protruding teeth, without a nose, or with long noses.
Verse 81
पिङ्गकेशाः श्वेतकेशा विकेशाः स्थूलकेशकाः । श्वित्रवर्णाः काकवर्णाः पिङ्गला लोहिताङ्गकाः ॥ ८१ ॥
piṅgakeśāḥ śvetakeśā vikeśāḥ sthūlakeśakāḥ । śvitravarṇāḥ kākavarṇāḥ piṅgalā lohitāṅgakāḥ ॥ 81 ॥
With tawny hair, white hair, disheveled hair, thick hair, leprosy spots, crow-colored skin, yellowish, and reddish-bodied.
Verse 82
एवं बहुविधा मर्त्याः सजातिवनितासु ते । रति विन्दन्ति त्वमिव राजपुत्र निशामय ॥ ८२ ॥
evaṁ bahuvidhā martyāḥ sajātivanitāsu te । rati vindanti tvam iva rājaputra niśāmaya ॥ 82 ॥
Thus, various mortals find pleasure among women of their own kind. Observe this, O prince.
Verse 83
सुखसाधनभूतेषु मुख्यं यत् स्त्रीवपुः स्थितम् । सर्वप्रियं यत्र सर्वे मुह्यन्ति विबुधा अपि ॥ ८३ ॥
sukhasādhanabhūteṣu mukhyaṁ yat strīvapuḥ sthitam । sarvapriyaṁ yatra sarve muhyanti vibudhā api ॥ 83 ॥
In sources of pleasure, the primary one is the female form, cherished by all, where even the wise are led astray.
Verse 84
पुंसां वपुस्तथा स्त्रीणां प्रियमत्यन्तसुन्दरम् । विमर्शय सुबुद्धया त्वं राजपुत्र यथास्थितम् ॥ ८४ ॥
puṁsāṁ vapuḥ tathā strīṇāṁ priyamatyantasundaram । vimarśaya subuddhayā tvaṁ rājaputra yathāsthitam ॥ 84 ॥
Likewise, consider the forms of men and women, immensely beautiful and cherished, endowed with good intellect, as they are, O prince.
Verse 85
मांसलिप्तमसृक्क्लिन्नं शिराबद्धं त्वगाततम् । अस्थिपञ्जरकं लोमच्छन्नं पित्तकफाहितम् ॥ ८५ ॥
māṁsaliptam asṛkklinnaṁ śirābaddhaṁ tvagātatam । asthi-pañjarakaṁ lomacchannaṁ pitta-kaphāhitam ॥ 85 ॥
Smeared with flesh, soaked in blood, bound by veins, covered with skin, a skeleton covered with hair, filled with bile and phlegm.
Verse 86
मलमूत्रकुसूलं तच्छुक्रशोणितसम्भवम् । मूत्रद्वारसमुद्भूतमहो प्रियमिहेष्यते ॥ ८६ ॥
mala-mūtrakusūlaṁ tac-chukraśoṇitasambhavam । mūtradvārasamudbhūtam aho priyam iheṣyate ॥ 86 ॥
Filled with filth and urine, born of semen and blood, arising from the urinary passage—alas, this is what is desired here.
Verse 87
य एवमतिबीभत्से वितन्वन्ति रति नराः । विट्कृमिभ्यः कुतस्तेषां भवेदन्तरमीरय ॥ ८७ ॥
ya evam atibībhatse vitanvanti rati narāḥ । viṭkṛmibhyaḥ kutas teṣāṁ bhaved antaram īraya ॥ 87 ॥
Men who indulge in pleasure under such extremely repulsive conditions—tell me, how are they different from worms in excrement?
Verse 88
राजपुत्र तनुरियं प्रिया हि नितरां तव । विभावय विवेकेन धातूनां च पृथक्स्थितिम् ॥ ८८ ॥
rājaputra tanur iyaṁ priyā hi nitarāṁ tava । vibhāvaya vivekena dhātūnāṁ ca pṛthaksthitim ॥ 88 ॥
O prince, this body is extremely dear to you. Consider with discernment the separate existence of its elements.
Verse 89
एवमन्यत्रोपयोज्ये मधुराम्लादिषड्रसे । परिणामस्वभावं तु सूक्ष्मदृष्ट्या विभावय ॥ ८९ ॥
evam anyatro payojye madhurāmlādiṣaḍrase । pariṇāmasvabhāvaṁ tu sūkṣmadṛṣṭyā vibhāvaya ॥ 89 ॥
Thus, consider the nature of sweet, sour, and other tastes. Similarly, reflect on the six tastes elsewhere. Indeed, view them with a subtle vision.
Verse 90
भक्षितस्यापि सर्वश्य विड्भावः परिणामके । सर्वथा नात्र सन्देहः सर्वैरेव विभावितः ॥ ९० ॥
bhakṣitasyāpi sarvasya viḍbhāvaḥ pariṇāmake । sarvathā nātra sandehaḥ sarvaireva vibhāvitaḥ ॥ 90 ॥
Even the food that is eaten, in every way, ultimately transforms into excrement, a truth known by all without doubt.
Verse 91
वदैवं संस्थिते लोके किं प्रियं स्यात् किमप्रियम् । इत्युक्तो हेमचूडोऽथ वैरस्यं विषये विदन् ॥ ९१ ॥
vadaivaṁ saṁsthite loke kiṁ priyaṁ syāt kim apriyam । ity ukto hemacūḍo'tha vairasyaṁ viṣaye vidan ॥ 91 ॥
Tell me, thus established in the world, what would be dear and what not dear? Thus spoken, Hemachuda then realized indifference in the subject.
Verse 92
श्रुत्वाऽपूर्वं वाक्यजालं विस्मितोऽभवदञ्जसा । विचार्यं भूयस्तत्सर्व यदुक्तं हेमलेखया ॥ ९२ ॥
śrutvā'pūrvaṁ vākyajālaṁ vismito'bhavad añjasā । vicāryaṁ bhūyas tat sarva yad uktaṁ hemalekhayā ॥ 92 ॥
Upon hearing the unprecedented speech, he was immediately astonished and reflected deeply on everything Hemalekha had said.
Verse 93
भोगेषु जातनिर्वेदः परं वैराग्यमाप्तवान् । अथ क्रमेण पृष्ट्वा तां प्रियां ज्ञात्वा च तत्पदम् ॥ ९३ ॥
bhogeṣu jāta-nirvedaḥ paraṁ vairāgyam āptavān । atha krameṇa pṛṣṭvā tāṁ priyāṁ jñātvā ca tat padam ॥ 93 ॥
With disinterest in pleasures now arisen, he attained supreme detachment. Then, gradually, he asked his beloved, seeking to understand that state.
Verse 94
केवला चितिमात्मस्थां त्रिपुरामात्मरूपिणीम् । बुध्वाऽभवद् विमुक्तात्मा स्वात्मभूताखिलेक्षणः ॥ ९४ ॥
kevalā citim ātmasthāṁ tripurām ātmarūpiṇīm । budhvā'bhavad vimuktātmā svātmabhūtākhilekṣaṇaḥ ॥ 94 ॥
Realizing the consciousness established in the self, Tripura as the essence of the self, he became a liberated soul, perceiving everything as the self.
Verse 95
जीवन्मुक्तः समभवत् ततस्तस्यानुजोऽपि हि । मणिचूडोऽविदद् भ्रातुर्मुक्ताचूडोऽपि पुत्रतः ॥ ९५ ॥
jīvanmuktaḥ samabhavat tatas tasyānujo'pi hi । maṇicūḍo'vidad bhrātur muktācūḍo'pi putrataḥ ॥ 95 ॥
He attained liberation while living. Following him, his younger brother Manicuda also realized this truth through his brother's guidance. Subsequently, Muktacuda too realized it from his son.
Verse 96
मणिताचूडप्रिया चापि स्नुषया ज्ञानमासदत् । मन्त्रिणश्चापि पौराश्च बभूवुर्ज्ञानशालिनः ॥ ९६ ॥
maṇitācūḍapriyā cāpi snuṣayā jñānam āsadat । mantriṇaś cāpi paurāś ca babhūvur jñānaśālinaḥ ॥ 96 ॥
Manicuda’s beloved also attained knowledge from the daughter-in-law. Ministers and citizens too became enlightened.
Verse 97
न तत्र नगरे कश्चिदविद्वान् समजायत । आसीद् ब्रह्मपुरप्रख्यं शान्तसंसृतिवासनम् ॥ ९७ ॥
na tatra nagare kaścid avidvān samajāyata । āsīd brahmapuraprakhyaṁ śāntasaṁsṛtivāsanam ॥ 97 ॥
No one in that city was born ignorant. It became known as Brahma’s city, an abode of peaceful cycles of birth and death.
Verse 98
विशालनगरं तच्च जगत्यत्युत्तम बभौ । यत्र कीराः शारिकाश्च पञ्जरस्थाः पठन्ति वै ॥ ९८ ॥
viśālanagaraṁ tacca jagaty atyuttama babhau । yatra kīrāḥ śārikāś ca pañjarasthāḥ paṭhanti vai ॥ 98 ॥
That great city stood out brilliantly in the world, where even parrots and mynah birds recited scriptures from their cages.
Verse 99
चितिरूपं स्वमात्मानं भजध्वं चेत्यवर्जितम् । नास्ति चेत्यं चितेरन्यद् दर्पणप्रतिबिम्बवत् ॥ ९९ ॥
citirūpaṁ svamātmānaṁ bhajadhvaṁ cetyavarjitam । nāsti cetyaṁ citer anyad darpaṇapratibimbavat ॥ 99 ॥
Worship your own self as the embodiment of consciousness, devoid of any external awareness. There is no awareness separate from consciousness, just as a reflection in a mirror is not separate from the mirror itself.
Verse 100
चितिश्चेत्यं चितिरहं चितिः सर्व चराचरम् । यतः सर्वं चितिमनु भाति सा तु स्वतन्त्रतः ॥ १०० ॥
citiś cetyaṁ citir ahaṁ citiḥ sarva carācaram । yataḥ sarvaṁ citim anu bhāti sā tu svatantrataḥ ॥ 100 ॥
I am consciousness, pure awareness. All moving and non-moving entities follow and are illuminated by consciousness, shining independently in its presence.
Verse 101
अतश्चितिं जनाः सर्वे भासिनीं सर्वसंश्रयाम् । भजध्वं भ्रान्तिमुत्सुज्य चितिमात्रसुदृष्टयः ॥ १०१ ॥
ataś citiṁ janāḥ sarve bhāsinīṁ sarvasaṁśrayām । bhajadhvaṁ bhrāntim utsṛjya citimātrasudṛṣṭayaḥ ॥ 101 ॥
Therefore, people, abandon delusion and worship the all—encompassing, radiant consciousness with a clear vision of pure awareness.
Verse 102
कदाचिदेवं कीराणां श्रुत्वा वाक्यं महोदयम् । ब्राह्मणा वामदेवाद्या नामाचख्युः पुरस्य तु ॥ १०२ ॥
kadācid evaṁ kīrāṇāṁ śrutvā vākyaṁ mahodayam । brāhmaṇā vāmadevādya nāmācakhyuḥ purasya tu ॥ 102 ॥
Once, upon hearing the magnificent speech of the parrots, the Brahmins, led by Vamadeva, proclaimed the name of the city.
Verse 103
यतोऽत्र विद्यां तिर्यञ्चोऽप्याहुस्तस्मादिदं पुरम् । प्रसिद्धविद्यानगरमिति नाम्ना प्रसिध्यतु ॥ १०३ ॥
yato'tra vidyāṁ tiryañco'py āhus tasmād idaṁ puram । prasiddhavidyānagaram iti nāmnā prasidhyatu ॥ 103 ॥
Since even the animals here recite knowledge, let this city be renowned as the 'Famous City of Knowledge.'
Verse 104
तदद्यापि च तेनैव नाम्ना तन्नगरं स्थितम् । राम तस्मात्तु सत्सङ्गो मूलं सर्वशुभोदये ॥ १०४ ॥
tad adyāpi ca tenaiva nāmnā tan nagaraṁ sthitam । rāma tasmāt tu satsango mūlaṁ sarvaśubhodaye ॥ 104 ॥
Even today, that city retains its name. O Rama, this is why association with the virtuous is indeed the foundation for all auspiciousness.
Verse 105
सङ्गेन हेमलेखायाः सर्वे विद्याविदोऽभवन् । तस्मात् सङ्गः परं मूलं राम जानीहि श्रेयसः ॥ १०५ ॥
saṅgena hemalekhāyāḥ sarve vidyāvido'bhavan । tasmāt saṅgaḥ paraṁ mūlaṁ rāma jānīhi śreyasaḥ ॥ 105 ॥
By associating with Hemalekha, everyone gained knowledge. Therefore, O Rama, understand that such association is the ultimate root of prosperity.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Hemalekha's Exposition on the Path to Liberation. It includes 105 verses detailing core themes like "priyasya kaṇṭhāsaktasya niśamyaivaṁ vaco hi sā । īṣatsmitānanā prāha rājaputram aninditā ॥ 1 ॥", "bubodhayiṣatī rājaputraṁ yuktyā'bravīd idam । rājaputra śṛṇu vaco nāhaṁ tvayi virāgiṇī ॥ 2 ॥", "kiṁ syāt priyatamaṁ loke kinnu syād apriyaṁ tv iti । vicāraparamā nityaṁ nāntam ety atra me matiḥ ॥ 3 ॥".A sacred Shakta text revealing the supreme mystery of Tripura (the Divine Mother) — a dialogue between Dattatreya and Parashurama on consciousness, creation, and liberation.