Verse 1
एवं प्रियावचः श्रुत्वा हेमचूडोऽतिविस्मितः । हसन् पप्रच्छ तां कान्तामविद्वान् विदुषीं तदा ॥ १ ॥
evaṁ priyā-vacaḥ śrutvā hemacūḍo 'ti-vismitaḥ । hasan papraccha tāṁ kāntām avidvān viduṣīṁ tadā ॥ 1 ॥
Hearing these sweet words, Hemachuda, very surprised and still ignorant, laughed and asked his dear and wise companion.
Verse 2
प्रिये प्रोक्तं यदेतत्ते खचित्रमिव भाति मे । निरालम्बं वचस्तेऽद्य जानाम्येतदशेषतः ॥ २ ॥
priye proktaṁ yad etat te khacitram iva bhāti me । nirālambaṁ vacas te 'dya jānāmy etad aśeṣataḥ ॥ 2 ॥
Dear, what you have spoken seems strange to me and unsupported; today, I understand this completely.
Verse 3
नूनं त्वमप्सरोद्भूता ऋषिणा वर्द्धिता वने । संस्पृष्टयौवनाद्यापि न तारुण्यमलं गता ॥ ३ ॥
nūnaṁ tvam apsarodbhootā ṛṣiṇā vardhitā vane । saṁspṛṣṭa-yauvanād yāpi na tāruṇyam alaṁ gatā ॥ 3 ॥
Surely, you are born of a nymph and raised by a sage in the forest. You have not yet fully reached adulthood and are still in budding youth.
Verse 4
वक्ष्यस्यनेकसाहस्त्रवर्षाणामिव संस्थितिम् । भूतग्रस्तोक्तिसदृशवचसा तेऽतिमात्रतः ॥ ४ ॥
vakṣyasy aneka-sāhastra-varṣāṇām iva saṁsthitim । bhūta-grasta-ukti-sadṛśa-vacasā te 'timātrataḥ ॥ 4 ॥
You speak words that resemble the speech of a possessed being, claiming to have lived for many thousands of years.
Verse 5
असन्दर्भेण किमहं विबुद्धयामि यथार्थतः । वद ते सा सखी क्वास्ते बद्धश्च सखिपुत्रकः ॥ ५ ॥
asandarbheṇa kim ahaṁ vibuddhayāmi yathārthataḥ । vada te sā sakhī kvāste baddhaś ca sakhi-putrakaḥ ॥ 5 ॥
Without context, how can I truly understand this? Tell me, where is your friend, and where is the friend's son bound?
Verse 6
पुराणि तानि वा कुत्र संस्थितानि तदीरय । अस्तु किं तेन वृत्तेन वद मे क्व च सा सखी ॥ ६ ॥
purāṇi tāni vā kutra saṁsthitāni tad īraya । astu kiṁ tena vṛttena vada me kva ca sā sakhī ॥ 6 ॥
How old are they, and where are they established? Even so, what about that event? Tell me, where is that friend?
Verse 7
सखीं न प्राप्तवान् मातुरहं तत् प्रविचारय । आर्यास्ति मेऽवरोधे स्वे पितुर्मेऽन्या नहि प्रिया ॥ ७ ॥
sakhīṁ na prāptavān mātur ahaṁ tat pravicāraya । āryāsti me 'varoḍhe sve pitur me 'nyā nahi priyā ॥ 7 ॥
I believe that I have not found any such friend of my mother, a noble lady in seclusion, nor my own, nor my father's, nor anyone else dear to me.
Verse 8
सा वा सखी मे कुत्रास्ते तत्पुत्रो वा वद द्रुतम् । मन्येऽहं ते वचो लोके वन्ध्यापुत्रसमाश्रयम् ॥ ८ ॥
sā vā sakhī me kutrāste tat-putro vā vada drutam । manye 'haṁ te vaco loke vandhyā-putra-samāśrayam ॥ 8 ॥
Where is my friend or her son? Tell me quickly. I think your words are like a barren woman's son—nonexistent in the world.
Verse 9
यथाह कश्चिचन्नटिको विदूषकवचोविधौ । वन्ध्यापुत्रः समारूढः प्रतिबिम्बमहारथम् ॥ ९ ॥
yathāha kaścit naṭiko vidūṣaka-vaco-vidhau । vandhyā-putraḥ samārūḍhaḥ pratibimba-mahāratham ॥ 9 ॥
Your words are like an actor speaking in jest or like the son of a barren woman riding an illusory great chariot.
Verse 10
शुक्त्यारोपितहैरण्यभूषणैर्भूषिताङ्गकः । आयुधैर्नरशृङ्गोत्थैर्युद्ध्वा गगनकानने ॥ १० ॥
śukty-āropita-hairṇya-bhūṣaṇair bhūṣitāṅgakaḥ । āyudhaiḥ nara-śṛṅga-utthair yuddhvā gagana-kānane ॥ 10 ॥
Or like adorning the body with oyster shells made to look like golden ornaments, or fighting with weapons made from human horns in the sky forest.
Verse 11
हत्वा भविष्यद्राजानं जित्वा गन्धर्वपत्तनम् । मरीचिस्रोतसि स्वाप्नकामिनीभिर्हि खेलति ॥ ११ ॥
hatvā bhaviṣya-drājānaṁ jitvā gandharva-pattanam । marīci-srotasi svāpna-kāminībhir hi khelati ॥ 11 ॥
Having killed the future king and won the celestial city, or indeed playing with dream maidens in the stream of illusion.
Verse 12
तथा तव वचो मन्ये सर्वथाऽसङ्गतं ननु । श्रुत्वैवं प्रियवाक्यं सा चतुरा प्राह तं पुनः ॥ १२ ॥
tathā tava vaco manye sarvathā 'saṅgataṁ nanu । śrutvā evaṁ priya-vākyaṁ sā caturā prāha taṁ punaḥ ॥ 12 ॥
Thus, I think your words are entirely unrelated. Hearing this, she cleverly responded to him again.
Verse 13
नाथ प्रोक्तं मया यत्ते तत् कथं स्यादपार्थकम् । न मादृशानां वचनं निरालम्बं क्वचिद्भवेत् ॥ १३ ॥
nātha proktaṁ mayā yat te tat kathaṁ syād aparthakam । na mādṛśānāṁ vacanaṁ nirālambaṁ kvacid bhavet ॥ 13 ॥
Lord, how can what I have spoken to you be meaningless? The words of people like me are never unsupported anywhere.
Verse 14
मृषा हि तपसां हन्त्री सत्यशीलेषु सा कुतः । तपस्विनां कुले कस्माच्छवित्रे सौन्दर्यवद्भवेत् ॥ १४ ॥
mṛṣā hi tapasāṁ hantrī satya-śīleṣu sā kutaḥ । tapasvināṁ kule kasmāc chavitre saundarya-vad bhavet ॥ 14 ॥
Falsehood is indeed the destroyer of ascetics; where is it among those of truthful character? Why would falsehood exist in the family of ascetics, akin to beauty in a corpse?
Verse 15
यो योजयति जिज्ञासुमन्यार्थेन ह्यसत्यतः । तस्य नोद्र्ध्वं न चाधस्ताल्लोकोऽस्ति सुखसाधनम् ॥ १५ ॥
yo yojayati jijñāsum anyārthena hy asatyataḥ । tasya nodr̥d hwaṁ na cādhas tāl loko 'sti sukha-sādhanam ॥ 15 ॥
Whoever falsely engages the inquisitive for other purposes finds neither the upward nor the downward world as a means of happiness.
Verse 16
शृणु राजसुतोक्तिं मे लोके तैमिरिकः क्वचित् । समदृष्टिं नैति शीघ्रमञ्जनानां वचोगणैः ॥ १६ ॥
śr̥ṇu rāja-sutoktiṁ me loke taimirikaḥ kvacit । samadr̥ṣṭiṁ naiti śīghram añjanānāṁ vaco-gaṇaiḥ ॥ 16 ॥
Listen, prince, to my words: sometimes in this world, a blind person does not quickly attain vision, even with the application of medicinal eyewash.
Verse 17
असत्यमेव जानाति हितप्रोक्तं च मूढधीः । तत्त्वां प्रियाऽहं जिज्ञासुमसत्यैर्योजयामि किम् ॥ १७ ॥
asatyam eva jānāti hita-proktaṁ ca mūḍha-dhīḥ । tattvāṁ priyā 'haṁ jijñāsum asatyair yojayāmi kim ॥ 17 ॥
The foolish mind knows only falsehood and not beneficial words. Dear, why would I deceive you, the inquisitive, with falsehoods?
Verse 18
अप्यसत्यं मयोक्तं यत्तद्विमर्शय सद्धिया । लोके हि कुशलो मर्त्यः सर्वव्यवहृतौ ननु ॥ १८ ॥
apy asatyaṁ mayoktaṁ yat tad vimarśaya sad-dhiyā । loke hi kuśalo martyaḥ sarva-vyavahr̥tau nanu ॥ 18 ॥
Even if I have spoken falsehood, consider it with a sound mind. Indeed, in this world, a skilled mortal excels in all conduct.
Verse 19
परीक्ष्यैकांशतः सर्वामभिजानाति संस्थितिम् । निदर्शनं प्रदास्यामि तुभ्यमत्र समीक्षय ॥ १९ ॥
parīkṣyaikaṁśataḥ sarvām abhijānāti saṁsthitim । nidarśanaṁ pradāsyāmi tubhyam atra samīkṣaya ॥ 19 ॥
By examining a part, one can understand the whole. Let me give you an example; observe here.
Verse 20
यः पुरा विषयः सर्वो बभूवाभीष्टसाधनम् । चिरान्मद्वचनात् सोऽद्य कुतो न सुखसाधनम् ॥ २० ॥
yaḥ purā viṣayaḥ sarvo babhūvābhīṣṭa-sādhanam । cirān mad-vacanāt so 'dya kuto na sukha-sādhanam ॥ 20 ॥
Which object was previously the means to the desired goal? For so long, it was my words. So how can they not be a means of happiness today?
Verse 21
स एवाद्य साधयति सुखमन्येषु वै कुतः । एतन्निदर्शनेनैव स्वमतं वेत्तुमर्हसि ॥ २१ ॥
sa evādya sādhayati sukhamanyeṣu vai kutaḥ । etan nidarśanenaiva svamataṁ vettum arhasi ॥ 21 ॥
How does he now accomplish happiness in others? You should understand your belief through this example.
Verse 22
शृणु राजन् यद्ब्रवीमि ऋज्व्या निर्मलया धिया । अनाश्वासो रिपुर्लोके भवेदाप्तोक्तिषु स्थिरः ॥ २२ ॥
śṛṇu rājan yad bravīmi ṛjvyā nirmalayā dhiyā । anāśvāso ripur loke bhaved āptoktiṣu sthiraḥ ॥ 22 ॥
Listen, O king, to what I say with a straightforward and pure intellect. In this world, a distrustful enemy becomes firm through trustworthy sayings.
Verse 23
श्रद्धा माता प्रपन्नं सा वत्सलेव सुतं सदा । रक्षति प्रौढभीतिभ्यः सर्वथा नहि संशयः ॥ २३ ॥
śraddhā mātā prapannaṁ sā vatsaleva sutaṁ sadā । rakṣati prauḍha-bhītibhyaḥ sarvathā nahi saṁśayaḥ ॥ 23 ॥
Faith, like a loving mother, always protects the surrendered one from great fears in every way; indeed, there is no doubt about this.
Verse 24
आप्तेष्वश्रद्धिनं मूढं जहाति श्रीः सुखं यशः । स भवेत् सर्वतो हीनो यः श्रद्धारहितो नरः ॥ २४ ॥
āpteṣv aśraddhinaṁ mūḍhaṁ jahāti śrīḥ sukhaṁ yaśaḥ । sa bhavet sarvato hīno yaḥ śraddhā-rahito naraḥ ॥ 24 ॥
Prosperity, happiness, and fame abandon the foolish and faithless and favor those who are trustworthy. He who is without faith becomes entirely devoid of these.
Verse 25
श्रद्धा हि जगतां धात्री श्रद्धा सर्वस्य जीवनम् । अश्रद्धो मातृविषये बालो जीवेत् कथं वद ॥ २५ ॥
śraddhā hi jagatāṁ dhātrī śraddhā sarvasya jīvanam । aśraddho mātṛ-viṣaye bālo jīvet kathaṁ vada ॥ 25 ॥
Faith is indeed the nourisher of the worlds, faith is the life of all. Tell me, how can a faithless child live with the mother in this matter?
Verse 26
अश्रद्धस्तरुणः पत्न्यां कथं ससुखमेधते । तथाऽपत्येषु स्थविरः कथमीयात् सतीं गतिम् ॥ २६ ॥
aśraddhas taruṇaḥ patnyāṁ kathaṁ sasukham edhate । tathā 'patyeṣu sthaviraḥ katham īyāt satīṁ gatim ॥ 26 ॥
How can a faithless young man flourish with happiness with his wife? Similarly, how can an old man follow the virtuous path without faith in his children?
Verse 27
अश्रद्धो वा भुवं कस्माद् विकर्षेत् कर्षकः किल । न प्रवृत्तिर्भवेत् क्वापि त्यागे वा संग्रहेऽपि वा ॥ २७ ॥
aśraddho vā bhuvaṁ kasmād vikarṣet karṣakaḥ kila । na pravṛttir bhavet kvāpi tyāge vā saṁgrahe 'pi vā ॥ 27 ॥
Why would a faithless farmer plow the earth? Without faith, there would be no activity anywhere, neither in renunciation nor in acquisition.
Verse 28
श्रद्धावैधुर्ययोगेन विनश्येज्जगतां स्थितिः । एकान्तग्रहणाल्लोकप्रवृत्तिरिति चेच्छृणु ॥ २८ ॥
śraddhā-vaidhurya-yogena vinaśyed jagatāṁ sthitiḥ । ekānta-grahaṇāl loka-pravṛttir iti cet śṛṇu ॥ 28 ॥
Without faith, the existence of the worlds would perish. Listen, if worldly activity arises from complete acceptance.
Verse 29
एकान्तग्रहणे वापि श्रद्धा कस्मात् प्रतिष्ठिता । तत्राप्येकान्तशरणः श्रद्धाशरण एव हि ॥ २९ ॥
ekānta-grahaṇe vāpi śraddhā kasmāt pratiṣṭhitā । tatrāpy ekānta-śaraṇaḥ śraddhā-śaraṇa eva hi ॥ 29 ॥
Even in complete acceptance, why is faith necessary? There too, the sole refuge is indeed faith itself.
Verse 30
तस्माच्छ्रद्धामृते लोकोऽवसीदेदश्वसन् ध्रुवम् । तस्माच्छ्रद्धां दृढां प्राप्य सुखमात्यन्तिकं व्रज ॥ ३० ॥
tasmāc chraddhāmṛte loko 'vasīd edaśvasan dhruvam । tasmāc chraddhāṁ dṛḍhāṁ prāpya sukham ātyantikaṁ vraja ॥ 30 ॥
Therefore, without faith, the world would surely perish, just like it would without breathing. So, obtain firm faith and seek ultimate happiness.
Verse 31
श्रद्धाऽवरे न कार्येति मन्यसे यदि तच्छृणु । इयं च श्रद्धयैवास्ते प्रवृत्तिर्नुपतेः सुत ॥ ३१ ॥
śraddhā 'vare na kāry eti manyase yadi tac chṛṇu । iyaṁ ca śraddhayāiva 'ste pravṛttir nupateḥ sutaḥ ॥ 31 ॥
If you think faith should not be placed in the lowly, listen. Any activity indeed exists by faith, O prince.
Verse 32
तत् कथं ते प्रवृत्तिः स्यादिति श्रुत्वा प्रियावचः । हेमचूडः प्राह पुनः प्रियां कुशलभाषिणीम् ॥ ३२ ॥
tat kathaṁ te pravṛttiḥ syād iti śrutvā priyā-vacaḥ । hemacūḍaḥ prāha punaḥ priyāṁ kuśala-bhāṣiṇīm ॥ 32 ॥
Hearing his beloved's words, Hemachuda said again to the skilled speaker, "How would your activity be thus, my dear?"
Verse 33
नूनं प्रिये सर्वथैव श्रद्धातव्यं यदा भवेत् । श्रद्धा सत्सु विधातव्या यया श्रेयः समाप्नुयात् ॥ ३३ ॥
nūnaṁ priye sarvathaiva śraddhātavyaṁ yadā bhavet । śraddhā satsu vidhātavyā yayā śreyaḥ samāpnuyāt ॥ 33 ॥
Indeed, dear, faith should be placed in every way when it is to be placed in faith. Faith should be placed in the good, by which welfare is attained.
Verse 34
असत्सु नो विधातव्या श्रद्धा श्रेयोऽभिवाञ्छिना । अन्यथान्तः सुनिशिते कुटिले बडिशे यथा ॥ ३४ ॥
asatsu no vidhātavyā śraddhā śreyo 'bhivāñchinā । anyathāntaḥ suniśite kuṭile baḍiśe yathā ॥ 34 ॥
Faith should not be placed in the bad by one who desires welfare. Otherwise, it is like a sharp, crooked hook inside.
Verse 35
बहिःसमे सुपिष्टेन मीनानां नाशमाप्नुयात् । तस्मात् सत्स्वेव कर्तव्या श्रद्धा नासत्यु कुत्रचित् ॥ ३५ ॥
bahiḥ same supiṣṭena mīnānāṁ nāśam āpnuyāt । tasmāt satsv eva kartavyā śraddhā nāsatyu kutracit ॥ 35 ॥
Just as fish meet their destruction by well—ground bait outside, so should faith be placed in the good, not in untruth anywhere.
Verse 36
असत्सु कृत्वा श्रद्धां ये नाशमीयुः परेऽपि च । सत्सु श्रेयोयुजः श्रद्धावशतस्ते निदर्शनम् ॥ ३६ ॥
asatsu kṛtvā śraddhāṁ ye nāśam īyuḥ pare 'pi ca । satsu śreyo—yujaḥ śraddhāvaśatas te nidarśanam ॥ 36 ॥
Those who placed faith in the bad met with destruction, as did others. Conversely, those who placed faith in the good attained welfare and prosperity.
Verse 37
अतः प्रतीत्यैव युक्ता कर्तुं श्रद्धा न चान्यथा । तत् कथं ते प्रवृत्तिः स्यादिति प्रश्नः कथं तव ॥ ३७ ॥
ataḥ pratītyaiva yuktā kartuṁ śraddhā na cānyathā । tat kathaṁ te pravṛttiḥ syād iti praśnaḥ kathaṁ tava ॥ 37 ॥
Therefore, placing faith properly is essential. Thus, you asked, "How would your activity be thus?"
Verse 38
इत्युक्ता हेमलेखा सा पुनराह पतिं प्रियम् । शृणु राजकुमारेदं प्रोच्यमानं मया वचः ॥ ३८ ॥
ityuktā hemalekhā sā punar āha patiṁ priyam । śṛṇu rāja-kumāredam procyamānaṁ mayā vacaḥ ॥ 38 ॥
Thus spoken, Hemalekha said again to her dear husband, "Listen, O prince, to these words I am saying."
Verse 39
यदात्थ त्वं कथं प्रश्न इति तत्र ब्रवीमि ते । अयं सन् वा ह्यसन् वायमिति ते निश्चयः कुतः ॥ ३९ ॥
yadāttha tvaṁ kathaṁ praśna iti tatra bravīmi te । ayaṁ san vā hy asan vāyam iti te niścayaḥ kutaḥ ॥ 39 ॥
You asked this question, "how." To that, I say to you, "How certain are you about this being or non-being?"
Verse 40
सत्यस्मिन् निश्चये भूयाच्छुभं सच्छ्रद्धयेह वै । सोऽपि लक्षणतः स्याच्चेच्छ्रद्धा लक्षणसङ्गता ॥ ४० ॥
satyasmin niścaye bhūyāc chubhaṁ sa-cchraddhayeha vai । so 'pi lakṣaṇataḥ syāc chec chraddhā lakṣaṇa-saṅgatā ॥ 40 ॥
If there is certainty in the truth, it should indeed become good with faith here. That would also be characterized if faith is associated with characteristics.
Verse 41
प्रमाणाल्लक्षणज्ञानमिति चेत्तत्र संशृणु । अश्रद्धस्य प्रमाणं कि भवेत्तत् सुनिरूप्यताम् ॥ ४१ ॥
pramāṇāl lakṣaṇa-jñānam iti cet tatra saṃśṛṇu । aśraddhasya pramāṇaṁ ki bhavet tat sunirūpyatām ॥ 41 ॥
If knowledge of characteristics comes from evidence, then listen to this: What evidence is there for one who lacks faith? Let that be well examined.
Verse 42
अन्यथा हि प्रमाता नो विसंवाद्येत कुत्रचित् । तस्माच्छ्रद्धां समाश्रित्य लोकः सर्वः प्रवर्तते ॥ ४२ ॥
anyathā hi pramātā no visaṃvādyeta kutracit । tasmāc chraddhāṁ samāśritya lokaḥ sarvaḥ pravartate ॥ 42 ॥
Otherwise, the knower would not be contradicted anywhere. Therefore, the entire world operates by relying on faith.
Verse 43
तत्प्रकारं प्रवक्ष्यामि शृणु निश्चलचेतसा । अनवस्थिततर्को वा ह्यतर्को वापि सर्वथा ॥ ४३ ॥
tat prakāraṁ pravakṣyāmi śṛṇu niścalacetasa । anavasthita-tarko vā hy atarko vāpi sarvathā ॥ 43 ॥
I will explain that method; listen with a steady mind. It concerns unsettled reasoning or the absence of reasoning altogether, in every way.
Verse 44
श्रेयो न प्राप्नुयाल्लोक इह वापि परत्र वा । तत्रातर्कस्य कालेन भवेच्छ्रेयः कदाचन ॥ ४४ ॥
śreyo na prāpnuyāl loka iha vāpi paratra vā । tatrātarkasya kālena bhavec chreyaḥ kadācana ॥ 44 ॥
The world would not attain welfare here or hereafter without reasoning. Sometimes, welfare may come by chance without reasoning.
Verse 45
अनवस्थिततर्कस्य न श्रेयः स्यात् कथञ्चन । पुरा सह्यगिरौ गोदावरीतीरे हि कौशिकः ॥ ४५ ॥
anavasthita-tarkasya na śreyaḥ syāt kathaṃcana । purā sahyagirau godāvarītīre hi kauśikaḥ ॥ 45 ॥
For unsettled reasoning, welfare would not come in any way. Once upon a time, on the Sahya mountain by the Godavari river, there was a sage named Kaushika.
Verse 46
न्यवसच्छान्तसुमतिर्ज्ञातलोकसतत्त्वकः । तस्य शिष्यास्तु शतशः स्थिता गुरुसमाश्रयात् ॥ ४६ ॥
nyavasac chānta-sumatiḥ jñāta-loka-satattvakaḥ । tasya śiṣyās tu śataśaḥ sthitā guru-samāśrayāt ॥ 46 ॥
He lived with a calm mind, knowing the true nature of the world. Hundreds of his disciples stayed under the guru’s guidance.
Verse 47
त एकदा गुरुमनु गता लोकस्य संस्थितिम् । निर्णेतुं बुद्धयनुगुणं तदा प्रोचुः परस्परम् ॥ ४७ ॥
ta ekadā gurum anu gatā lokasya saṃsthitim । nirṇetuṁ buddhi-anuguṇaṁ tadā procuḥ parasparam ॥ 47 ॥
One day, they approached the guru to understand the state of the world according to their intellect, and then they spoke to each other.
Verse 48
तत्राजगाम शुङ्गाख्यो विप्रः कश्चिन्महाबुधः । स सर्वेषां मतं प्रोक्तं दूषयद्बुद्धिकौशलात् ॥ ४८ ॥
tatrājagāma śuṅgākhyo vipraḥ kaścinmahābudhaḥ । sa sarveṣāṁ mataṁ proktaṁ dūṣayad buddhi-kauśalāt ॥ 48 ॥
A highly learned Brahmin named Shunga arrived. With his skill in reasoning, he refuted the stated opinions of all.
Verse 49
अश्रद्धया हतप्रज्ञो विवादनिपुणस्तदा । प्रमाणात् प्रमितं सत्यमित्युक्तेषु द्विजेष्वथ ॥ ४९ ॥
aśraddhayā hata-prajño vivāda-nipuṇas tadā । pramāṇāt pramitaṁ satyam ity ukteṣu dvijeṣv atha ॥ 49 ॥
Then, without faith and having lost wisdom but still skillful in debate, he said among the Brahmins, "Truth is what is measured from evidence."
Verse 50
अनवस्थिततर्को वै प्राह तर्कैकसंश्रयः । शुङ्गाख्य आक्षिपन् सर्वान् तत्र वादकथान्तरे ॥ ५० ॥
anavasthita-tarko vai prāha tarkaika-saṃśrayaḥ । śuṅgākhya ākṣipan sarvān tatra vādakathāntare ॥ 50 ॥
Relying solely on unsettled reasoning, Shunga refuted everyone in the debate.
Verse 51
विप्राः शृणुध्वं मद्वाक्यं सत्यं न क्वापि सिध्यति । प्रमितं यत् प्रमाणेन तत् सत्यमिति हीरितम् ॥ ५१ ॥
viprāḥ śṛṇudhvaṁ mad-vākyaṁ satyaṁ na kvāpi sidhyati । pramitaṁ yat pramāṇena tat satyam iti hīritam ॥ 51 ॥
"O Brahmins, listen to my words. Truth is nowhere established. What is measured by evidence is said to be the truth."
Verse 52
तत्र तेन दोषयुजा भवेदप्रमितं ननु । निश्चेतव्या ततस्त्वादौ प्रमाणानामदुष्टता ॥ ५२ ॥
tatra tena doṣa-yujā bhaved apramitaṁ nanu । niścetavyā tatas tvādau pramāṇānām aduṣṭatā ॥ 52 ॥
There, indeed, due to that defect, it would be immeasurable. First, the flawlessness of the evidence should be ascertained.
Verse 53
सा प्रमाणान्तरकृता तत्राप्येवं विचिन्त्यताम् । इत्येवमनवस्थानाद् न किञ्चित् प्रमितं भवेत् ॥ ५३ ॥
sā pramāṇāntara-kṛtā tatrāpy evaṁ vicintyatām । ity evam anavasthānād na kiñcit pramitaṁ bhavet ॥ 53 ॥
Thus, even that created by other evidence should be considered. Therefore, from uncertainty, nothing can be measured.
Verse 54
अतः प्रमाता प्रमितं प्रमाणं वा न सिध्यति । तस्माच्छून्याश्रयो ह्येष विकल्पो विविधः स्थितः ॥ ५४ ॥
ataḥ pramātā pramitaṁ pramāṇaṁ vā na sidhyati । tasmāc chūnyāśrayo hyeṣa vikalpo vividhaḥ sthitaḥ ॥ 54 ॥
Therefore, the knower, the measured, and the evidence do not establish anything. Consequently, based on emptiness, various alternatives indeed exist.
Verse 55
सोऽपि शून्यात्मतां प्राप्तः प्रमाणाविषयत्वतः । तस्माच्छून्यं न किञ्चित् सदित्येष प्रविनिर्णयः ॥ ५५ ॥
so 'pi śūnyātmatāṁ prāptaḥ pramāṇāviṣayatvataḥ । tasmāc chūnyaṁ na kiñcit sad ity eṣa pravinirṇayaḥ ॥ 55 ॥
Even he attained a state of emptiness due to the lack of evidence. Therefore, nothingness and emptiness are real; thus, this is the conclusion.
Verse 56
इति शुङ्गवचः श्रुत्वा तेषु केचिद् द्विजाधमाः । तं श्रिता निश्चयाभासं बभूवुः शून्यवादिनः ॥ ५६ ॥
iti śuṅgavacaḥ śrutvā teṣu kecid dvijā-dhamāḥ । taṁ śritā niścayābhāsaṁ babhūvuḥ śūnyavādinaḥ ॥ 56 ॥
Thus, hearing Shunga's words, some lowly Brahmins among them followed him, becoming proponents of emptiness with apparent certainty.
Verse 57
विनाशमीयुस्तन्निष्ठाः शून्यभावं परं गताः । ये द्विजाः सारहृदयास्ते शुङ्गस्य प्रभाषितम् ॥ ५७ ॥
vināśam īyuḥ tan-niṣṭhāḥ śūnya-bhāvaṁ paraṁ gatāḥ । ye dvijāḥ sāra-hṛdayās te śuṅgasya prabhāṣitam ॥ 57 ॥
Those devoted to that belief went to destruction, attaining a state of emptiness. The Brahmins with strong hearts rejected Shunga's words.
Verse 58
निरूप्य कौशिके तेन समाहितहृदोऽभवन् । तस्मात् सर्वात्मना त्यक्त्वा तर्कं तमनवस्थितम् ॥ ५८ ॥
nirūpya kauśike tena samāhita-hṛdo 'bhavan । tasmāt sarvātmanā tyaktvā tarkaṁ tam anavasthitam ॥ 58 ॥
By analyzing Kaushika's teachings, they became composed at heart, thereby completely abandoning that unsettled reasoning.
Verse 59
सदा सदागमायत्ततर्कः श्रेयः समाप्नुयात् । इति प्रोक्तो हेमचूडः प्रिययाऽत्यन्तधीरया ॥ ५९ ॥
sadā sadāgama-āyatta-tarkaḥ śreyaḥ samāpnuyāt । iti prokto hemacūḍaḥ priyayā 'tyanta-dhīrayā ॥ 59 ॥
Reasoning that always depends on true scriptures will attain welfare. This is what Hemachuda was told by his extremely wise beloved.
Verse 60
पुनः पप्रच्छ चात्यन्तविस्मितस्तां महाशयाम् । अहो प्रिये ते वैदुष्यमीदृशं नाविदं पुरा ॥ ६० ॥
punaḥ papraccha cātyanta-vismitaḥ tāṁ mahāśayām । aho priye te vaiduṣyam īdṛśaṁ nāvidaṁ purā ॥ 60 ॥
Once again, extremely astonished, he asked her, "Oh dear, I was unaware of your great wisdom before."
Verse 61
धन्यासि त्वमहं चापि धन्यो यस्त्वामुपागतः । ब्रवीषि श्रद्धया सर्वश्रेयःसिद्धिं हि तत् कथम् ॥ ६१ ॥
dhanyāsi tvam ahaṁ cāpi dhanyo yas tvām upāgataḥ । bravīṣi śraddhayā sarva-śreyaḥ-siddhiṁ hi tat katham ॥ 61 ॥
Blessed are you, and blessed am I for having approached you. You say that with faith one attains all auspiciousness. How is that so?
Verse 62
कुत्र श्रद्धा विधातव्या कुत्र वा सा न शस्यते । आनन्त्यादागमानां वै विरुद्धार्थसमाश्रयात् ॥ ६२ ॥
kutra śraddhā vidhātavyā kutra vā sā na śasyate । ānantyād āgamānāṁ vai viruddhārtha-samāśrayāt ॥ 62 ॥
Where should faith be placed, and where is it not recommended? The multitude of scriptures and their contradictory meanings make this unclear.
Verse 63
आचार्यमतभेदाच्च व्याख्यातृमतभेदतः । स्वबुद्धेरनवस्थानात् किमादेयं न वापि किम् ॥ ६३ ॥
ācārya-mata-bhedāc ca vyākhyātṛ-mata-bhedataḥ । sva-buddheḥ anavasthānāt kim ādheyaṁ na vāpi kim ॥ 63 ॥
Due to the differing opinions of teachers and commentators, and the instability of one's own intellect, what should be accepted and what should not?
Verse 64
यद्यस्याभिमतं तत् स वदत्येव सुनिश्चितम् । अन्यच्चाप्यव्यवसितं हानिप्रदमपि प्रिये ॥ ६४ ॥
yad yasya abhimataṁ tat sa vadati eva su-niścitam । anyaṁ ca api avyavasitam hāni-pradam api priye ॥ 64 ॥
What is dear to one is declared as certain, while another's view remains undecided, causing harm, dear one.
Verse 65
तत्रैव सति नैवान्तं कश्चिदत्रापि गच्छति । य: शून्यमाह तत्वं सोऽप्यशून्यं दूषयेत् परम् ॥ ६५ ॥
tatra eva sati na eva antaṁ kaścit atra api gacchati । yaḥ śūnyam āha tattvaṁ saḥ api aśūnyam dūṣayet param ॥ 65 ॥
No one reaches a definitive conclusion about what is true or not. He who claims that truth is emptiness criticizes another's belief in non-emptiness.
Verse 66
अश्रद्धेयं कुतो वा तत् सङ्गतं चागमेन हि । एतद् ब्रूहि प्रिये सम्यग् नह्येतत्तेऽस्त्यचिन्तितम् ॥ ६६ ॥
aśraddheyaṁ kuto vā tat saṅgataṁ ca āgamena hi । etat brūhi priye samyak na hi etat te asti acintitam ॥ 66 ॥
How can one know that something seemingly unbelievable is consistent with the scriptures? Explain this correctly, dear. Indeed, you must have considered it.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Essence of True Knowledge. It includes 66 verses detailing core themes like "evaṁ priyā-vacaḥ śrutvā hemacūḍo 'ti-vismitaḥ । hasan papraccha tāṁ kāntām avidvān viduṣīṁ tadā ॥ 1 ॥", "priye proktaṁ yad etat te khacitram iva bhāti me । nirālambaṁ vacas te 'dya jānāmy etad aśeṣataḥ ॥ 2 ॥", "nūnaṁ tvam apsarodbhootā ṛṣiṇā vardhitā vane । saṁspṛṣṭa-yauvanād yāpi na tāruṇyam alaṁ gatā ॥ 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.