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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-10

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जैमिनिरुवाच ।
संशयं द्विजशार्दूलाः प्रब्रूत मम पृच्छतः ।
आविर्भाव-तिरोभावौ भूतानां यत्र संस्थितौ ॥१॥
1. jaiminiruvāca .
saṃśayaṃ dvijaśārdūlāḥ prabrūta mama pṛcchataḥ .
āvirbhāva-tirobhāvau bhūtānāṃ yatra saṃsthitau.
1. jaiminiḥ uvāca saṃśayam dvijaśārdūlāḥ prabrūta mama
pṛcchataḥ āvirbhāva-tirobhāvau bhūtānām yatra saṃsthitau
1. Jaimini said: "O best among the twice-born (dvija), please declare to me, who am asking, my doubt concerning that in which the manifestation and disappearance of beings (bhūta) are established."
कथं सञ्जायते जन्तुः कथं वा सविवर्धते ।
कथं वोदरमध्यस्थस्तिष्ठत्यङ्गनिपीडितः ॥२॥
2. kathaṃ sañjāyate jantuḥ kathaṃ vā savivardhate .
kathaṃ vodaramadhyasthastiṣṭhatyaṅganipīḍitaḥ.
2. katham sañjāyate jantuḥ katham vā sa vivardhate
katham vā udaramadhyasthaḥ tiṣṭhati aṅganipīḍitaḥ
2. How is a creature (jantu) born? And how does it grow? How also does it remain, pressed by the limbs, while situated within the womb?
निष्क्रान्तिमुदरात् प्राप्य कथं वा वृद्धिमृच्छति ।
उत्क्रान्तिकाले च कथञ्चिद्भावेन वियुज्यते ॥३॥
3. niṣkrāntimudarāt prāpya kathaṃ vā vṛddhimṛcchati .
utkrāntikāle ca kathañcidbhāvena viyujyate.
3. niṣkrāntim udarāt prāpya katham vā vṛddhim ṛcchati
utkrāntikāle ca kathañcit bhāvena viyujyate
3. Having emerged from the womb, how does it attain growth? And how, at the time of departure, is it somehow separated from its current state of being (bhāva)?
कृत्स्नो मृतस्तथाश्नाति उभे सुकृत-दुष्कृते ।
कथं ते च तथा तस्य फलं सम्पादयन्त्युत ॥४॥
4. kṛtsno mṛtastathāśnāti ubhe sukṛta-duṣkṛte .
kathaṃ te ca tathā tasya phalaṃ sampādayantyuta.
4. kṛtsnaḥ mṛtaḥ tathā aśnāti ubhe sukṛta-duṣkṛte
katham te ca tathā tasya phalam sampādayanti uta
4. How does the deceased, in his entirety, then experience both good deeds (sukṛta) and bad deeds (duṣkṛta)? And how do those deeds then bring about their fruit (phala) for him, moreover?
कथं न जीर्यते तत्र पिण्डीकृत इवाशये ।
स्त्रीकोष्ठे यत्र जीर्यन्ते भुक्तानि सुगुरूण्यपि ।
भक्ष्याणि यत्र नो जन्तुर्जोर्यते कथमल्पकः ॥५॥
5. kathaṃ na jīryate tatra piṇḍīkṛta ivāśaye .
strīkoṣṭhe yatra jīryante bhuktāni sugurūṇyapi .
bhakṣyāṇi yatra no janturjoryate kathamalpakaḥ.
5. katham na jīryate tatra piṇḍīkṛtaḥ
iva āśaye strīkoṣṭhe yatra jīryante
bhuktāni sugurūṇi api bhakṣyāṇi
yatra naḥ jantuḥ jīryate katham alpakaḥ
5. How is it that the embryo, which is like a lump, does not decay in that receptacle (the womb)? In a woman's womb, even very heavy foods that have been consumed are digested. If all eaten items decay there, how is it that such a tiny living being does not decay?
एतन्मे ब्रूत सकलं सन्देहोक्तिविवर्जितम् ।
तदेतत् परम गुह्यं यत्र मुह्यन्ति जन्तवः ॥६॥
6. etanme brūta sakalaṃ sandehoktivivarjitam .
tadetat parama guhyaṃ yatra muhyanti jantavaḥ.
6. etat me brūta sakalam sandehoktivivarjitam tat
etat paramam guhyam yatra muhyanti jantavaḥ
6. Tell me this entire matter, completely free from any statement of doubt. This is a supreme secret regarding which living beings become bewildered.
पक्षिण ऊचुः ।
प्रश्नभारोऽयमतुलस्त्वयास्मासु निवेशितः ।
दुर्भाव्यः सर्वभूतानां भावाभावसमाश्रितः ॥७॥
7. pakṣiṇa ūcuḥ .
praśnabhāro'yamatulastvayāsmāsu niveśitaḥ .
durbhāvyaḥ sarvabhūtānāṃ bhāvābhāvasamāśritaḥ.
7. pakṣiṇaḥ ūcuḥ praśnabhāraḥ ayam atulaḥ tvayā asmāsu
niveśitaḥ durbhāvyaḥ sarvabhūtānām bhāvābhāvasamāśritaḥ
7. The birds said: "This incomparable burden of a question has been placed upon us by you. It is difficult for all beings to comprehend, as it is based on the nature of existence and non-existence."
तं शृणुष्व महाभाग यथा प्राह पितुः पुरा ।
पुत्रः परमधर्मात्मा सुमतिर्नाम नामतः ॥८॥
8. taṃ śṛṇuṣva mahābhāga yathā prāha pituḥ purā .
putraḥ paramadharmātmā sumatirnāma nāmataḥ.
8. tam śṛṇuṣva mahābhāga yathā prāha pituḥ purā
putraḥ paramadharmātmā sumatiḥ nāma nāmataḥ
8. O greatly fortunate one, listen to that (story), just as the supremely righteous (dharma) son, Sumati by name, spoke to his father long ago.
ब्राह्मणो भार्गवः कश्चित् सुतमाह महामतिः ।
कृतोपनयनं शान्तं सुमतिं जडरूपिणम् ॥९॥
9. brāhmaṇo bhārgavaḥ kaścit sutamāha mahāmatiḥ .
kṛtopanayanaṃ śāntaṃ sumatiṃ jaḍarūpiṇam.
9. brāhmaṇaḥ bhārgavaḥ kaścit sutam āha mahāmatiḥ
kṛtopanayanaṃ śāntaṃ sumatiṃ jaḍarūpiṇam
9. A certain Brahmin of the Bhargava lineage, a highly intelligent man, spoke to his son who had undergone the sacred thread ceremony. His son was peaceful and intelligent, yet appeared somewhat dull or slow-witted.
वेदानधीष्व सुमते यथानुक्रममादितः ।
गुरुशुश्रूषणे व्यग्रो भैक्षान्नकृतभोजनः ॥१०॥
10. vedānadhīṣva sumate yathānukramamāditaḥ .
guruśuśrūṣaṇe vyagro bhaikṣānnakṛtabhojanaḥ.
10. vedān adhīṣva sumate yathānukramam āditaḥ
guruśuśrūṣaṇe vyagraḥ bhaikṣānnakṛtabhojanaḥ
10. O intelligent one, study the Vedas from the beginning in due order. Be diligent in serving your teacher and sustain yourself with food obtained by begging.
ततो गार्हस्थ्यमास्थाय चेष्ट्वा यज्ञाननुत्तमान् ।
इष्टमुत्पादयापत्यमाश्रयेथा वनं ततः ॥११॥
11. tato gārhasthyamāsthāya ceṣṭvā yajñānanuttamān .
iṣṭamutpādayāpatyamāśrayethā vanaṃ tataḥ.
11. tataḥ gārhasthyam āsthāya ca iṣṭvā yajñān anuttamān
iṣṭam utpādaya apatyam āśrayethāḥ vanaṃ tataḥ
11. Thereafter, having entered the householder (gārhasthya) stage of life and performed excellent sacrifices (yajñas), you should beget desired progeny. Then, you should resort to the forest (for the vānaprastha stage).
वनस्थश्च ततो वत्स परिव्राड् निष्परिग्रहः ।
एवमाप्स्यसि तद्ब्रह्म यत्र गत्वा न शोचसि ॥१२॥
12. vanasthaśca tato vatsa parivrāḍ niṣparigrahaḥ .
evamāpsyasi tadbrahma yatra gatvā na śocasi.
12. vanasthaḥ ca tataḥ vatsa parivrāt niṣparigrahaḥ
evam āpsyasi tat brahma yatra gatvā na śocasi
12. Then, O son, having resided in the forest and become a wandering ascetic (parivrāj) free from possessions, you will thus attain that supreme reality (brahman), having reached which one does not grieve.
पक्षिण ऊचुः ।
इत्येवमुक्तो बहुशो जडत्वान्नाह किञ्चन ।
पितापि तं सुबहुशः प्राह प्रीत्या पुनः पुनः ॥१३॥
13. pakṣiṇa ūcuḥ .
ityevamukto bahuśo jaḍatvānnāha kiñcana .
pitāpi taṃ subahuśaḥ prāha prītyā punaḥ punaḥ.
13. pakṣiṇaḥ ūcuḥ iti evam uktaḥ bahuśaḥ jaḍatvāt na āha
kiñcana pitā api tam subahuśaḥ prāha prītyā punaḥ punaḥ
13. The birds said: "Even after being spoken to repeatedly, he said nothing due to his dullness. His father, too, affectionately addressed him again and again, many times."
इति पित्रा सुतस्नेहात् प्रलोभि मधुराक्षरम् ।
स चोद्यमानो बहुशः प्रहस्येदमथाब्रवीत् ॥१४॥
14. iti pitrā sutasnehāt pralobhi madhurākṣaram .
sa codyamāno bahuśaḥ prahasyedamathābravīt.
14. iti pitrā sutasnehāt pralobhi madhurākṣaram saḥ
codyamānaḥ bahuśaḥ prahasya idam atha abravīt
14. Thus, coaxed with sweet words by his father, out of affection for his son, and repeatedly urged, he smiled and then said this.
तातैतद्बहुशोऽभ्यस्तं यत् त्वयाद्योपदिश्यते ।
तथैवान्यानि शास्त्राणि शिल्पानि विविधानि च ॥१५॥
15. tātaitadbahuśo'bhyastaṃ yat tvayādyopadiśyate .
tathaivānyāni śāstrāṇi śilpāni vividhāni ca.
15. tāta etat bahuśaḥ abhyastam yat tvayā adya upadiśyate
tathā eva anyāni śāstrāṇi śilpāni vividhāni ca
15. "Father, this [knowledge] which you are teaching today has been repeatedly learned [by me]. Likewise, I have also [learned] other sciences (śāstras) and various arts."
जन्मनामयुतं साग्रं मम स्मृतिपथं गतम् ।
निर्वेदाः परितोषाश्च क्षयवृद्ध्युदये गताः ॥१६॥
16. janmanāmayutaṃ sāgraṃ mama smṛtipathaṃ gatam .
nirvedāḥ paritoṣāśca kṣayavṛddhyudaye gatāḥ.
16. janmanām ayutam sāgram mama smṛtipatham gatam
nirvedāḥ paritoṣāḥ ca kṣayavṛddhyudaye gatāḥ
16. Over ten thousand births have come into my memory. Disillusions and satisfactions, in their cycles of decline, growth, and emergence, have occurred.
शत्रुमित्रकलत्राणां वियोगाः सङ्गमास्तथा ।
मातरो विवधा दृष्टाः पितरो विवधास्तथा ॥१७॥
17. śatrumitrakalatrāṇāṃ viyogāḥ saṅgamāstathā .
mātaro vivadhā dṛṣṭāḥ pitaro vivadhāstathā.
17. śatrumitrakalatrāṇām viyogāḥ saṅgamāḥ tathā
mātaraḥ vividhāḥ dṛṣṭāḥ pitaraḥ vividhāḥ tathā
17. Separations and reunions with enemies, friends, and spouses have been experienced. Various mothers and various fathers have also been seen.
अनुभूतानि सौख्यनि दुः खानि च सहस्रशः ।
बान्धवा बहवः प्राप्ताः पितरश्च पृथग्विधाः ॥१८॥
18. anubhūtāni saukhyani duḥ khāni ca sahasraśaḥ .
bāndhavā bahavaḥ prāptāḥ pitaraśca pṛthagvidhāḥ.
18. anubhūtāni saukhyāni duḥkhāni ca sahasraśaḥ
bāndhavāḥ bahavaḥ prāptāḥ pitaraḥ ca pṛthagvidhāḥ
18. Joys and sorrows, by the thousands, have been experienced. Many relatives have been acquired, and fathers of various kinds (have been encountered).
विण्मूत्रपिच्छिले स्त्रीणां तथा कोष्ठे मयोषितम् ।
पीडाश्च सुभृशं प्राप्ता रोगाणाञ्च सहस्रशः ॥१९॥
19. viṇmūtrapicchile strīṇāṃ tathā koṣṭhe mayoṣitam .
pīḍāśca subhṛśaṃ prāptā rogāṇāñca sahasraśaḥ.
19. viṇmūtrapicchile strīṇām tathā koṣṭhe mayā uṣitam
pīḍāḥ ca subhṛśam prāptāḥ rogāṇām ca sahasraśaḥ
19. And I have resided in women's wombs, filthy with excrement and urine. Also, great afflictions and thousands of diseases have been experienced.
गर्भदुः खान्यनेकानि बालत्वे यौवने तथा ।
वृद्धतायां तथाप्तानि तानि सर्वाणि संस्मरे ॥२०॥
20. garbhaduḥ khānyanekāni bālatve yauvane tathā .
vṛddhatāyāṃ tathāptāni tāni sarvāṇi saṃsmare.
20. garbhaduḥkhāni anekāni bālatve yauvane tathā
vṛddhatāyām tathā āptāni tāni sarvāṇi saṃsmare
20. I should remember all those numerous sufferings experienced in the womb, in childhood, in youth, and in old age.
ब्राह्मण-क्षत्रिय-विशां शूद्राणाञ्चापि योनिषु ।
पुनश्च पुशुकीटानां मृगाणामथ पक्षिणाम् ॥२१॥
21. brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāñcāpi yoniṣu .
punaśca puśukīṭānāṃ mṛgāṇāmatha pakṣiṇām.
21. brāhmaṇa-kṣatriya-viśām śūdrāṇām ca api yoniṣu
punaḥ ca paśu-kīṭānām mṛgāṇām atha pakṣiṇām
21. I have been born among Brahmins, Kshatriyas, and Vaishyas, as well as among Shudras; and again, among animals, insects, wild beasts, and birds.
तथैव राजभृत्यानां राज्ञाञ्चाहवशालिनाम् ।
समुत्पन्नोऽस्मि गेहेषु तथैव तव वेश्मनि ॥२२॥
22. tathaiva rājabhṛtyānāṃ rājñāñcāhavaśālinām .
samutpanno'smi geheṣu tathaiva tava veśmani.
22. tathā eva rāja-bhṛtyānām rājñām ca āhava-śālinām
samutpannaḥ asmi geheṣu tathā eva tava veśmani
22. Similarly, I have been born in the households of royal servants and of kings glorious in battle; and likewise, in your own dwelling.
भृत्यतां दासताञ्चैव गतोऽस्मि बहुशो नृणाम् ।
स्वामित्वमीश्वरत्वं च दरिद्रत्वं तथा गतः ॥२३॥
23. bhṛtyatāṃ dāsatāñcaiva gato'smi bahuśo nṛṇām .
svāmitvamīśvaratvaṃ ca daridratvaṃ tathā gataḥ.
23. bhṛtyatām dāsatām ca eva gataḥ asmi bahuśaḥ nṛṇām
svāmitvam īśvaratvam ca daridratvam tathā gataḥ
23. Many times I have undergone servitude and slavery to men. Similarly, I have attained both lordship, sovereignty, and poverty.
हतं मया हतश्चान्यैर्हतं मे घातितं तथा ।
दत्तं ममान्यैरन्येभ्यो मया दत्तमनेकशाः ॥२४॥
24. hataṃ mayā hataścānyairhataṃ me ghātitaṃ tathā .
dattaṃ mamānyairanyebhyo mayā dattamanekaśāḥ.
24. hatam mayā hataḥ ca anyaiḥ hatam me ghātitam tathā
dattam mama anyaiḥ anyebhyaḥ mayā dattam anekaśaḥ
24. I have been killed, and I have also been killed by others. Similarly, I have caused others to be killed. Things have been given to me by others, and I, in turn, have given to others countless times.
पितृ-मातृ-सुहृद्-भ्रातृ-कलत्रादिकृतेन च ।
तुष्टोऽसकृत् तथा दैन्यमश्रुधौताननो गतः ॥२५॥
25. pitṛ-mātṛ-suhṛd-bhrātṛ-kalatrādikṛtena ca .
tuṣṭo'sakṛt tathā dainyamaśrudhautānano gataḥ.
25. pitṛ-mātṛ-suhṛd-bhrātṛ-kalatrādikṛtena ca tuṣṭaḥ
asakṛt tathā dainyam aśrudhautānanaḥ gataḥ
25. For the sake of his father, mother, friends, brothers, wife, and others, he was repeatedly satisfied, yet he ultimately reached a state of misery, his face washed with tears.
एवं संसारचक्रेऽस्मिन् भ्रमता तात सङ्कटे ।
ज्ञानमेतन्मया प्राप्तं मोक्षसम्प्राप्तिकारकम् ॥२६॥
26. evaṃ saṃsāracakre'smin bhramatā tāta saṅkaṭe .
jñānametanmayā prāptaṃ mokṣasamprāptikārakam.
26. evam saṃsāracakre asmin bhramatā tāta saṅkaṭe
jñānam etat mayā prāptam mokṣasampraptikārakam
26. O father, as I wandered in this difficult cycle of worldly existence (saṃsāra), I gained this knowledge, which leads to the attainment of liberation (mokṣa).
विज्ञाते यत्र सर्वोऽयमृग्यजुः सामसंज्ञितः ।
क्रियाकलापो विगुणो न सम्यक् प्रतिभाति मे ॥२७॥
27. vijñāte yatra sarvo'yamṛgyajuḥ sāmasaṃjñitaḥ .
kriyākalāpo viguṇo na samyak pratibhāti me.
27. vijñāte yatra sarvaḥ ayam ṛgyajuḥsāmasaṃjñitaḥ
kriyākalāpaḥ viguṇaḥ na samyak pratibhāti me
27. When that (ultimate reality) is fully understood, then to me, this entire collection of rituals - known as Ṛg, Yajus, and Sāman - appears inherently flawed and no longer truly beneficial.
तस्मादुत्पन्नबोधस्य वेदैः किं मे प्रयोजनम् ।
गुरुविज्ञानतृप्तस्य निरीहस्य सदात्मनः ॥२८॥
28. tasmādutpannabodhasya vedaiḥ kiṃ me prayojanam .
guruvijñānatṛptasya nirīhasya sadātmanaḥ.
28. tasmāt utpannabodhasya vedaiḥ kim me prayojanam
guruvijñānatṛptasya nirīhasya sadātmanaḥ
28. Therefore, what purpose do the Vedas serve for me, whose profound understanding has dawned, who is content with the wisdom of the teacher (guru), who is free from desires, and whose true self (ātman) is ever-satisfied?
षट् प्रकारक्रिया-दुःख-सुख-हर्ष-रसैश्च यत् ।
गुणैश्च वर्जितं ब्रह्म तत् प्राप्स्यामि परं पदम् ॥२९॥
29. ṣaṭ prakārakriyā-duḥkha-sukha-harṣa-rasaiśca yat .
guṇaiśca varjitaṃ brahma tat prāpsyāmi paraṃ padam.
29. ṣaṭ prakārakriyā-duḥkha-sukha-harṣa-rasaiḥ ca yat
guṇaiḥ ca varjitam brahma tat prāpsyāmi param padam
29. I shall attain that supreme state (param padam), which is the Absolute (brahman), free from the six types of actions, from pain, pleasure, joy, sentiments, and from the qualities (guṇa).
रस-हर्ष-भयोद्वेग-क्रोधामर्ष-जरातुराम् ।
विज्ञातां स्वमृगग्राहिसंघपाशशताकुलम् ॥३०॥
30. rasa-harṣa-bhayodvega-krodhāmarṣa-jarāturām .
vijñātāṃ svamṛgagrāhisaṃghapāśaśatākulam.
30. rasa harṣa bhaya udvega krodha amarṣa jarā āturām
vijñātām sva mṛga grāhi saṃgha pāśa śata ākulam
30. (I shall abandon this world which is) known to be distressed by sentiments, joy, fear, agitation, anger, indignation, and old age; and disturbed by hundreds of snares laid by groups of those who capture one's own cherished ones.
तस्माद्यास्याम्यहं तात त्यक्त्वेमां दुः खसन्ततिम् ।
त्रयीधर्ममधर्माढ्यं किं पापफलसन्निभम् ॥३१॥
31. tasmādyāsyāmyahaṃ tāta tyaktvemāṃ duḥ khasantatim .
trayīdharmamadharmāḍhyaṃ kiṃ pāpaphalasannibham.
31. tasmāt yāsyāmi aham tāta tyaktvā imām duḥkhasantatim
trayīdharmam adharmāḍhyam kim pāpaphalasannibham
31. Therefore, O dear one, I shall depart, having abandoned this continuous cycle of suffering (duḥkha). What is the purpose of the Vedic (dharma), which is replete with unrighteousness and resembles the fruit of sin?
पक्षिण ऊचुः ।
तस्य तद्वचनं श्रुत्वा हर्षविस्मयगद्गदम् ।
पिता प्राह महाभागः स्वसुतं हृष्टमानसः ॥३२॥
32. pakṣiṇa ūcuḥ .
tasya tadvacanaṃ śrutvā harṣavismayagadgadam .
pitā prāha mahābhāgaḥ svasutaṃ hṛṣṭamānasaḥ.
32. tasya tat vacanam śrutvā harṣavismayagadgadam
pitā prāha mahābhāgaḥ svasutam hṛṣṭamānasaḥ
32. Having heard his speech, which was choked with joy and wonder, the greatly fortunate father, with a delighted mind, spoke to his own son.
पितोवाच ।
किमेतद्वदसे वत्स कुतस्ते ज्ञानसम्भवः ।
केन ते जडता पूर्वमिदानीञ्च प्रबुद्धता ॥३३॥
33. pitovāca .
kimetadvadase vatsa kutaste jñānasambhavaḥ .
kena te jaḍatā pūrvamidānīñca prabuddhatā.
33. pitā uvāca kim etat vadase vatsa kutaḥ te jñāna-sambhavaḥ
kena te jaḍatā pūrvam idānīm ca prabuddhatā
33. The father said: "My son, what is this you are saying? From where did this knowledge (jñāna) arise in you? By what means did your dullness manifest previously, and now this awakened state?"
किन्नु शापविकारोऽयं मुनिदेवकृतस्तव ।
यत्ते ज्ञानं तिरोभूतमाविर्भावमुपागतम् ॥३४॥
34. kinnu śāpavikāro'yaṃ munidevakṛtastava .
yatte jñānaṃ tirobhūtamāvirbhāvamupāgatam.
34. kim nu śāpa-vikāraḥ ayam muni-deva-kṛtaḥ tava
yat te jñānam tiraḥ-bhūtam āvirbhāvam upāgatam
34. Is this perhaps a curse's transformation, imposed upon you by a sage or a deity? It is as if your knowledge (jñāna) had disappeared and now has become manifest.
पुत्र उवाच ।
शृणु तात यथा वृत्तं ममेदं सुख-दुःखदम् ।
यश्चाहमासमन्यस्मिन् जन्मन्यस्मत्परन्तु यत् ॥३५॥
35. putra uvāca .
śṛṇu tāta yathā vṛttaṃ mamedaṃ sukha-duḥkhadam .
yaścāhamāsamanyasmin janmanyasmatparantu yat.
35. putraḥ uvāca śṛṇu tāta yathā vṛttam mama idam sukha-duḥkhadam
yaḥ ca aham āsam anyasmin janmani asmat parantu yat
35. The son said: "Listen, father, to this story of mine, which brings both joy and sorrow, and also to what I was in another birth (janman), beyond this present one."
अहमासं पुरा विप्रो न्यस्तात्मा परमात्मनि ।
आत्मविद्याविचारेषु परां निष्ठामुपागतः ॥३६॥
36. ahamāsaṃ purā vipro nyastātmā paramātmani .
ātmavidyāvicāreṣu parāṃ niṣṭhāmupāgataḥ.
36. aham āsam purā vipraḥ nyasta-ātmā parama-ātmani
ātma-vidyā-vicāreṣu parām niṣṭhām upāgataḥ
36. Previously, I was a brāhmin (vipra), with my inner self (ātman) surrendered to the Supreme Self (paramātman). I had attained supreme steadfastness in inquiries into the knowledge (vidyā) of the self (ātman).
सततं योगयुक्तस्य सतताभ्याससङ्गमात् ।
सत्संयोगात् स्वस्वभावाद्विचारविधिशोधनात् ॥३७॥
37. satataṃ yogayuktasya satatābhyāsasaṅgamāt .
satsaṃyogāt svasvabhāvādvicāravidhiśodhanāt.
37. satatam yogayuktasya satatābhyāsasaṅgamāt
satsaṃyogāt svasvabhāvāt vicāravidhiśodhanāt
37. From constant engagement in yoga (dhyāna), from the union of continuous practice, from association with the good, from one's own intrinsic nature (svabhāva), and from purification through the method of inquiry.
तस्मिन्नवे परा प्रीतिर्ममासीद् युञ्जतः सदा ।
आचार्यताञ्च सम्प्राप्तः शिष्यसन्देहहृत्तमः ॥३८॥
38. tasminnave parā prītirmamāsīd yuñjataḥ sadā .
ācāryatāñca samprāptaḥ śiṣyasandehahṛttamaḥ.
38. tasmin nave parā prītiḥ mama āsīt yuñjataḥ sadā
ācaryatām ca sampraptaḥ śiṣyasandehahṛttamaḥ
38. For me, constantly practicing (yoga), there was always supreme joy in that new state. And I attained the position of a teacher, best at dispelling disciples' doubts.
ततः कालेन महता ऐकान्तिकमुपगतः ।
अज्ञानाकृष्टसद्भावो विपन्नश्च प्रमादतः ॥३९॥
39. tataḥ kālena mahatā aikāntikamupagataḥ .
ajñānākṛṣṭasadbhāvo vipannaśca pramādataḥ.
39. tataḥ kālena mahatā aikāntikam upagataḥ
ajñānākṛṣṭasadbhāvaḥ vipannaḥ ca pramādataḥ
39. Thereafter, after a considerable period, he achieved an exclusive state (aikāntika), yet his true nature (sadbhāva) was obscured by ignorance (ajñāna), and he deteriorated due to negligence.
उत्क्रान्तिकालादारभ्य स्मृतिलोपो न मेऽभवत् ।
यावदब्दं गतं चैव जन्मनां स्मृतिमागतम् ॥४०॥
40. utkrāntikālādārabhya smṛtilopo na me'bhavat .
yāvadabdaṃ gataṃ caiva janmanāṃ smṛtimāgatam.
40. utkrāntikālāt ārabhya smṛtilopaḥ na me abhavat
yāvat abdam gatam ca eva janmanām smṛtim āgatam
40. From the moment of my passing (utkrānti), there was no loss of memory (smṛti) for me. And indeed, as a year passed, the recollection of my past lives (janman) returned.
पूर्वाभ्यासेन तेनैव सोऽहं तात जितेन्द्रियः ।
यतिष्यामि तथा कर्तुं न भविष्ये यथा पुनः ॥४१॥
41. pūrvābhyāsena tenaiva so'haṃ tāta jitendriyaḥ .
yatiṣyāmi tathā kartuṃ na bhaviṣye yathā punaḥ.
41. pūrvābhyāsena tena eva saḥ aham tāta jitendriyaḥ
yatiṣyāmi tathā kartum na bhaviṣye yathā punaḥ
41. O dear father, through that very previous practice, I, having conquered my senses, will strive to act in such a way that I shall not experience rebirth (saṃsāra) again.
ज्ञानदानफलं ह्येतद्यज्जातिस्मरणं मम ।
न ह्येतत् प्राप्यते तात त्रयीधर्माश्रितैर्नरैः ॥४२॥
42. jñānadānaphalaṃ hyetadyajjātismaraṇaṃ mama .
na hyetat prāpyate tāta trayīdharmāśritairnaraiḥ.
42. jñānadānaphalam hi etat yat jātismaraṇam mama na
hi etat prāpyate tāta trayīdharmāśritaiḥ naraiḥ
42. Indeed, this remembrance of my past lives is the fruit of the gift of knowledge. O dear father, this is certainly not obtained by men who adhere to the constitution (dharma) of the three Vedas.
सोऽहं पूर्वाश्रमादेव निष्ठाधर्ममुपाश्रितः ।
एकान्तित्वमुपागम्य यतिष्याम्यात्ममोक्षणे ॥४३॥
43. so'haṃ pūrvāśramādeva niṣṭhādharmamupāśritaḥ .
ekāntitvamupāgamya yatiṣyāmyātmamokṣaṇe.
43. saḥ aham pūrvāśramāt eva niṣṭhādharam upāśritaḥ
ekāntitvam upāgamya yatiṣyāmi ātma-mokṣaṇe
43. Therefore, I, having resorted to the unwavering constitution (dharma) from my very previous stage of life and having attained a state of exclusive devotion, shall endeavor for my self's liberation (mokṣa).
तद्ब्रूहि त्वं महाभाग यत् ते संशयिकं हृदि ।
एतावतापि ते प्रीतिमुत्पाद्यानृण्यमाप्नुयाम् ॥४४॥
44. tadbrūhi tvaṃ mahābhāga yat te saṃśayikaṃ hṛdi .
etāvatāpi te prītimutpādyānṛṇyamāpnuyām.
44. tat brūhi tvam mahābhāga yat te saṃśayikam hṛdi
etāvatā api te prītim utpādya ānṛṇyam āpnuyām
44. Therefore, O great-souled one, tell me what doubt you have in your heart. By doing just this much, by generating your satisfaction, I may achieve freedom from debt.
पक्षिण ऊचुः ।
पिता प्राह ततः पुत्रं श्रद्दधत् तस्य तद्वचः ।
भवता यद्वयं पृष्टाः संसारग्रहणाश्रयम् ॥४५॥
45. pakṣiṇa ūcuḥ .
pitā prāha tataḥ putraṃ śraddadhat tasya tadvacaḥ .
bhavatā yadvayaṃ pṛṣṭāḥ saṃsāragrahaṇāśrayam.
45. pakṣiṇaḥ ūcuḥ pitā prāha tataḥ putram śraddadhat tasya
tat vacaḥ bhavatā yat vayam pṛṣṭāḥ saṃsāragrahaṇāśrayam
45. The birds said: Then the father, trusting his son's words, addressed him, "You have questioned us regarding the basis for comprehending the cycle of rebirth (saṃsāra)."
पुत्र उवाच ।
शृणु तात यथा तत्त्वमनुभूतं मयासकृत् ।
संसारचक्रमजरं स्थितिर्यस्य न विद्यते ॥४६॥
46. putra uvāca .
śṛṇu tāta yathā tattvamanubhūtaṃ mayāsakṛt .
saṃsāracakramajaraṃ sthitiryasya na vidyate.
46. putraḥ uvāca śṛṇu tāta yathā tattvam anubhūtam mayā
asakṛt saṃsāracakram ajaram sthitiḥ yasya na vidyate
46. The son said: "Listen, father, I will explain the true nature (tattva) as I have repeatedly experienced it – the ageless wheel of the cycle of rebirth (saṃsāra), which has no permanence."
सोऽहं वदामि ते सर्वं तवैवानुज्ञया पितः ।
उत्क्रान्तिकालादारभ्य यथा नान्यो वदिष्यति ॥४७॥
47. so'haṃ vadāmi te sarvaṃ tavaivānujñayā pitaḥ .
utkrāntikālādārabhya yathā nānyo vadiṣyati.
47. saḥ aham vadāmi te sarvam tava eva anujñayā pitaḥ
utkrāntikālāt ārabhya yathā na anyaḥ vadiṣyati
47. So, with your permission, father, I will tell you everything, beginning from the moment of the soul's transmigration, in a way that no one else will be able to describe.
ऊष्मा प्रकुपितः काये तीव्रवायुसमीरितः ।
भिनत्ति मर्मस्थानानि दीप्यमानो निरिन्धनः ॥४८॥
48. ūṣmā prakupitaḥ kāye tīvravāyusamīritaḥ .
bhinatti marmasthānāni dīpyamāno nirindhanaḥ.
48. ūṣmā prakupitaḥ kāye tīvravāyusamīritaḥ
bhinatti marmasthānāni dīpyamānaḥ nirindhanaḥ
48. The agitated internal heat, propelled by intense wind (vāyu) within the body, penetrates the vital spots (marmasthāna) and burns fiercely without fuel.
उदानो नाम पवनस्ततश्चोर्ध्वं प्रवर्तते ।
भुक्तानामम्बुभक्ष्याणामधोगतिनिरोधकृत् ॥४९॥
49. udāno nāma pavanastataścordhvaṃ pravartate .
bhuktānāmambubhakṣyāṇāmadhogatinirodhakṛt.
49. udānaḥ nāma pavanaḥ tataḥ ca ūrdhvaṃ pravartate
bhuktānām ambubhukṣyāṇām adhogaṭinirodhakṛt
49. The vital air (prāṇa) named Udana moves upwards from the lower regions, and it prevents the downward passage of consumed food and drink.
ततो येनाम्बुदानानि कृतान्यन्नरसास्तथा ।
दत्ताः स तस्य आह्लादमापदि प्रतिपद्यते ॥५०॥
50. tato yenāmbudānāni kṛtānyannarasāstathā .
dattāḥ sa tasya āhlādamāpadi pratipadyate.
50. tataḥ yena ambudānāni kṛtāni annarasāḥ tathā
dattāḥ sa tasya āhlādam āpadi pratipadyate
50. Then, whoever has given gifts of water and similarly given nourishing food, that person experiences comfort in times of adversity.
अन्नानि येन दत्तानि श्रद्धापूतेन चेतसा ।
सोऽपि तृप्तिमवाप्नोति विनाप्यन्नेन वै तदा ॥५१॥
51. annāni yena dattāni śraddhāpūtena cetasā .
so'pi tṛptimavāpnoti vināpyannena vai tadā.
51. annāni yena dattāni śraddhāpūtena cetasā saḥ
api tṛptim avāpnoti vinā api annena vai tadā
51. Whoever has offered food with a mind purified by faith (śraddhā), that person also achieves contentment at that time, even without having food themselves.
येनानृतानि नोक्तानि प्रीतिभेदः कृतो न च ।
आस्तिकः श्रद्दधानश्च स सुखं मृत्युमृच्छति ॥५२॥
52. yenānṛtāni noktāni prītibhedaḥ kṛto na ca .
āstikaḥ śraddadhānaśca sa sukhaṃ mṛtyumṛcchati.
52. yena anṛtāni na uktāni prītibhedaḥ kṛtaḥ na ca
āstikaḥ śraddadhānaḥ ca sa sukhaṃ mṛtyum ṛcchati
52. Whoever has not spoken falsehoods and has not caused a breach of affection (preeti), and who is a believer full of faith (śraddhā), that person attains a peaceful death.
देवब्राह्मणपूजायां ये रता नानसूयवः ।
शुक्ला वदान्या ह्रीमन्तस्ते नराः सुखमृत्यवः ॥५३॥
53. devabrāhmaṇapūjāyāṃ ye ratā nānasūyavaḥ .
śuklā vadānyā hrīmantaste narāḥ sukhamṛtyavaḥ.
53. deva brāhmaṇa pūjāyām ye ratāḥ na anasūyavaḥ
śuklāḥ vadānyāḥ hrīmantaḥ te narāḥ sukhamṛtyavaḥ
53. Those men who are devoted to the worship of gods and Brahmins, who are not envious, and who are pure, generous, and modest, experience a peaceful death.
यो न कामान्न संरम्भान्न द्वेषाद्धर्ममुत्सृजेत् ।
यथोक्तकारी सोम्यश्च स सुखं मृत्युमृच्छति ॥५४॥
54. yo na kāmānna saṃrambhānna dveṣāddharmamutsṛjet .
yathoktakārī somyaśca sa sukhaṃ mṛtyumṛcchati.
54. yaḥ na kāmāt na saṃrambhāt na dveṣāt dharmam utsṛjet
yathoktakārī saumyaḥ ca saḥ sukham mṛtyum ṛcchati
54. Whoever does not abandon his natural law (dharma) due to desires, agitation, or hatred, and who acts as prescribed and is gentle, he attains a peaceful death (mṛtyu).
अवारिदायिनो दाहं क्षुधाञ्चानन्नदायिनः ।
प्राप्नुवन्ति नराः काले तस्मिन् मृत्यावुपस्थिते ॥५५॥
55. avāridāyino dāhaṃ kṣudhāñcānannadāyinaḥ .
prāpnuvanti narāḥ kāle tasmin mṛtyāvupasthite.
55. avāridāyinaḥ dāham kṣudhām ca anannadāyinaḥ
prāpnuvanti narāḥ kāle tasmin mṛtyau upasthite
55. At that time when death (mṛtyu) is present, those men who do not give water experience burning (suffering), and those who do not give food experience hunger.
शीतं जयन्तीन्धनदास्तापं चन्दनदायिनः ।
प्राणघ्नीं वेदनां कष्टां ये चानुद्वेगकारिणः ॥५६॥
56. śītaṃ jayantīndhanadāstāpaṃ candanadāyinaḥ .
prāṇaghnīṃ vedanāṃ kaṣṭāṃ ye cānudvegakāriṇaḥ.
56. śītam jayanti indhanadāḥ tāpam candanadāyinaḥ
prāṇaghnīm vedanām kaṣṭām ye ca anudvegakāriṇaḥ
56. Those who provide fuel overcome cold. Those who provide sandalwood overcome heat (suffering). And those who do not cause agitation to others overcome severe, life-destroying pain.
मोहाज्ञानप्रदातारः प्राप्नुवन्ति महद्भयम् ।
वेदनाभिरुदग्राभिः प्रपीड्यन्तेऽधमा नराः ॥५७॥
57. mohājñānapradātāraḥ prāpnuvanti mahadbhayam .
vedanābhirudagrābhiḥ prapīḍyante'dhamā narāḥ.
57. mohājñānapradātāraḥ prāpnuvanti mahat bhayam
vedanābhiḥ udagrābhiḥ prapīḍyante adhamāḥ narāḥ
57. Those who bestow delusion (moha) and ignorance (ajñāna) experience great fear. Such wretched people are intensely tormented by dreadful pains.
कूटसाक्षी मृषावादी यश्चासदनुशास्ति वै ।
ते मोहमृत्यवः सर्वे तथा वेदविनिन्दकाः ॥५८॥
58. kūṭasākṣī mṛṣāvādī yaścāsadanuśāsti vai .
te mohamṛtyavaḥ sarve tathā vedavinindakāḥ.
58. kūṭasākṣī mṛṣāvādī yaḥ ca asat anuśāsti vai
te mohamṛtyavaḥ sarve tathā vedavinindakāḥ
58. Whoever is a false witness, speaks lies, and indeed teaches evil, all such individuals, as well as those who condemn the Vedas, face a death caused by delusion (moha).
विभीषणाः पूतिगन्धाः कूटमुद्गरपाणयः ।
आगच्छन्ति दुरात्मानो यमस्य पुरुषास्तदा ॥५९॥
59. vibhīṣaṇāḥ pūtigandhāḥ kūṭamudgarapāṇayaḥ .
āgacchanti durātmāno yamasya puruṣāstadā.
59. vibhīṣaṇāḥ pūtigandhāḥ kūṭamudgarapāṇayaḥ
āgacchanti durātmānaḥ yamasya puruṣāḥ tadā
59. Then, Yama's attendants, who are terrifying, foul-smelling, and bear maces in their hands, these wicked individuals arrive.
प्राप्तेषु दृक्पथं तेषु जायते तस्य वेपथुः ।
क्रान्दत्यविरतं सोऽथ भ्रातृ-मातृसुतानथ ॥६०॥
60. prāpteṣu dṛkpathaṃ teṣu jāyate tasya vepathuḥ .
krāndatyavirataṃ so'tha bhrātṛ-mātṛsutānatha.
60. prāpteṣu dṛkpatham teṣu jāyate tasya vepathuḥ
krāndati aviratam saḥ atha bhrātṛmātṛsutān atha
60. When they (Yama's attendants) come into his sight, a shuddering arises in him. Then, he continuously cries out to his brothers, mothers, and sons.
सास्य वागस्फुटा तात एकवर्णा विभाव्यते ।
दृष्टिश्च भ्राम्यते त्रासाच्छ्वासाच्छुष्यत्यथाननम् ॥६१॥
61. sāsya vāgasphuṭā tāta ekavarṇā vibhāvyate .
dṛṣṭiśca bhrāmyate trāsācchvāsācchuṣyatyathānanam.
61. sā asya vāk asphuṭā tāta ekavarṇā vibhāvyate dṛṣṭiḥ
ca bhrāmyate trāsāt śvāsāt śuṣyati atha ānanam
61. O dear one, his speech becomes indistinct, consisting of barely a single sound. His gaze wanders due to terror, and then his mouth dries up from his gasping breaths.
ऊर्ध्वश्वासान्वितः सोऽथ दृष्टिभङ्गसमन्वितः ।
ततः स वेदनाविष्टस्तच्छरीरं विमुञ्चति ॥६२॥
62. ūrdhvaśvāsānvitaḥ so'tha dṛṣṭibhaṅgasamanvitaḥ .
tataḥ sa vedanāviṣṭastaccharīraṃ vimuñcati.
62. ūrdhvaśvāsānvitah saḥ atha dṛṣṭibhaṅgasamanvitaḥ
tataḥ saḥ vedanāviṣṭaḥ tat śarīram vimuñcati
62. Then he, gasping with upward breaths and with a flickering gaze, thereupon, overcome by pain, abandons that body.
वाय्वग्रसारी तद्रूपं देहमन्यत् प्रपद्यते ।
तत्कर्मजं यातनार्थं न मातृ-पितृसम्भवम् ।
तत्प्रमाणवयोऽवस्था-संस्थानैः प्राग्भवं यथा ॥६३॥
63. vāyvagrasārī tadrūpaṃ dehamanyat prapadyate .
tatkarmajaṃ yātanārthaṃ na mātṛ-pitṛsambhavam .
tatpramāṇavayo'vasthā-saṃsthānaiḥ prāgbhavaṃ yathā.
63. vāyu agrasārī tat rūpam deham anyat
prapadyate tat karmajam yātanārtham
na mātṛpitṛsambhavam
tatpramāṇavayo'vasthāsaṃsthānaiḥ prāgbhavam yathā
63. Moving along with the chief vital air, that subtle form attains another body. That body is generated by his past actions (karma) for the purpose of experiencing torment, and it is not born of a mother and father. Its size, age, condition, and configuration are just like those of the previous existence.
ततो दूतो यमस्याशु पाशैर्बध्नाति दारुणैः ।
दण्डप्रहारसम्भ्रान्तं कर्षते दक्षिणां दिशम् ॥६४॥
64. tato dūto yamasyāśu pāśairbadhnāti dāruṇaiḥ .
daṇḍaprahārasambhrāntaṃ karṣate dakṣiṇāṃ diśam.
64. tataḥ dūtaḥ yamasya āśu pāśaiḥ badhnāti dāruṇaiḥ
daṇḍaprahārasambhrāntam karṣate dakṣiṇām diśam
64. Then a messenger of Yama swiftly binds him with terrible nooses. Bewildered by the blows from a club, he drags him towards the southern direction.
कुश-कण्टक-वलमीक-शङ्कु-पाषाणकर्कशे ।
तथा प्रदीप्तज्वलने क्वचिच्छृभ्रशतोत्कटे ॥६५॥
65. kuśa-kaṇṭaka-valamīka-śaṅku-pāṣāṇakarkaśe .
tathā pradīptajvalane kvacicchṛbhraśatotkaṭe.
65. kuśa-kaṇṭaka-valmīka-śaṅku-pāṣāṇa-karkaśe tathā
pradīpta-jvalane kvacit śubhra-śata-utkaṭe
65. The path is rough with Kuśa grass, thorns, anthills, stakes, and stones. Similarly, it is filled with blazing fire, and at times it is exceedingly dreadful due to hundreds of fierce flames.
प्रदीप्तादित्यतप्ते च दह्यमाने तदंशुभिः ।
कृष्यते यमदूतैश्चाशिवसन्नादभीषणैः ॥६६॥
66. pradīptādityatapte ca dahyamāne tadaṃśubhiḥ .
kṛṣyate yamadūtaiścāśivasannādabhīṣaṇaiḥ.
66. pradīpta-āditya-tapte ca dahyamāne tat-aṃśubhiḥ
kṛṣyate yamadūtaiḥ ca aśiva-sannāda-bhīṣaṇaiḥ
66. Moreover, [the path] is heated by the blazing sun, and [the path is] being burned by its rays. He is dragged by Yama's messengers, who are terrifying with their inauspicious roars.
विकृष्यमाणस्तैर्घोरैर्भक्ष्यमाणः शिवाशतैः ।
प्रयाति दारुणे मार्गे पापकर्मा यमक्षयम् ॥६७॥
67. vikṛṣyamāṇastairghorairbhakṣyamāṇaḥ śivāśataiḥ .
prayāti dāruṇe mārge pāpakarmā yamakṣayam.
67. vikṛṣyamāṇaḥ taiḥ ghoraiḥ bhakṣyamāṇaḥ śivā-śataiḥ
prayāti dāruṇe mārge pāpakarmā yamakṣayam
67. Being violently dragged by those dreadful (messengers) and devoured by hundreds of jackals, the sinful person (pāpakarmā) proceeds on a terrible path to Yama's abode (yamakṣaya).
छत्रोपानत्प्रदातारो ये च वस्त्रप्रदा नराः ।
ये यान्ति मनुजा मार्गं तं सुखेन तथान्नदाः ॥६८॥
68. chatropānatpradātāro ye ca vastrapradā narāḥ .
ye yānti manujā mārgaṃ taṃ sukhena tathānnadāḥ.
68. chatra-upānat-pradātāraḥ ye ca vastra-pradāḥ narāḥ
ye yānti manujāḥ mārgam tam sukhena tathā annadāḥ
68. Those who provide umbrellas and footwear, and those people who give clothes, as well as those who give food, all these individuals travel that path happily.
एवं क्लेशाननुभवन्नवशः पापपीडितः ।
नीयते द्वादशाहेन धर्मराजपुरं नरः ॥६९॥
69. evaṃ kleśānanubhavannavaśaḥ pāpapīḍitaḥ .
nīyate dvādaśāhena dharmarājapuraṃ naraḥ.
69. evam kleśān anubhavan avaśaḥ pāpapīḍitaḥ
nīyate dvādaśāhena dharmarājapuram naraḥ
69. Thus, experiencing various sufferings, a helpless man, tormented by his misdeeds, is led to the city of the King of Justice (Dharmarāja) within twelve days.
कलेवरे दह्यमाने महान्तं दाहमृच्छति ।
ताड्यमाने तथैवार्ति छिद्यमाने च दारुणाम् ॥७०॥
70. kalevare dahyamāne mahāntaṃ dāhamṛcchati .
tāḍyamāne tathaivārti chidyamāne ca dāruṇām.
70. kalevare dahyamāne mahāntam dāham ṛcchati
tāḍyamāne tathā eva ārtim chidyamāne ca dāruṇām
70. As the body is being burnt, he experiences intense burning (dāha). Similarly, he suffers pain (ārti) when it is beaten, and dreadful pain when it is cut.
क्लिद्यमाने चिरतरं जन्तुर्दुःखमवाप्नुते ।
स्वेन कर्मविपाकेन देहान्तरगतोऽपि सन् ॥७१॥
71. klidyamāne cirataraṃ janturduḥkhamavāpnute .
svena karmavipākena dehāntaragato'pi san.
71. klidyamāne cirataram jantuḥ duḥkham avāpnute
svena karmavipākena dehaantaragataḥ api san
71. When the body is decomposing for a very long time, the being experiences suffering. This occurs even after having entered another body, due to the consequences (karma-vipāka) of its own actions (karma).
तत्र यद्वान्धवास्तोयं प्रयच्छन्ति तिलैः सह ।
यच्च पिण्डं प्रयच्छन्ति नीयमानस्तदश्नुते ॥७२॥
72. tatra yadvāndhavāstoyaṃ prayacchanti tilaiḥ saha .
yacca piṇḍaṃ prayacchanti nīyamānastadaśnute.
72. tatra yat bāndhavāḥ toyam prayacchanti tilaiḥ saha
yat ca piṇḍam prayacchanti nīyamānaḥ tat aśnute
72. There (in the afterlife), whatever water accompanied by sesame seeds the relatives offer, and whatever rice-ball oblations they provide, the deceased, who is being led (on his journey), consumes those.
तैलाभ्यङ्गो बान्धवानामङ्गसंवाहनञ्च यत् ।
तेन चाप्याय्यते जन्तुर्यच्चाश्नन्ति सबान्धवाः ॥७३॥
73. tailābhyaṅgo bāndhavānāmaṅgasaṃvāhanañca yat .
tena cāpyāyyate janturyaccāśnanti sabāndhavāḥ.
73. tailābhyangaḥ bāndhavānām aṅgasaṃvāhanam ca yat |
tena ca āpyāyyate jantuḥ yat ca aśnanti sabāndhavāḥ
73. The departed being is nourished by the oil anointing and body massaging that relatives perform, and also by the food that relatives eat together (in their honor).
भूमौ स्वपद्भिर्नात्यन्तं क्लेशमाप्नोति बान्धवैः ।
दानं ददद्भिश्च तथा जन्तुराप्याय्यते मृतः ॥७४॥
74. bhūmau svapadbhirnātyantaṃ kleśamāpnoti bāndhavaiḥ .
dānaṃ dadadbhiśca tathā janturāpyāyyate mṛtaḥ.
74. bhūmau svapadbhiḥ na atyantam kleśam āpnoti bāndhavaiḥ
| dānam dadadbhiḥ ca tathā jantuḥ āpyāyyate mṛtaḥ
74. The departed being does not experience excessive suffering when relatives sleep on the ground (as an austerity). Likewise, the departed being is nourished by the gifts (dāna) that relatives offer.
नीयमानः स्वकं गेहं द्वादशाहं स पश्यति ।
उपभुङ्क्ते तथा दत्तं तोयपिण्डादिकं भुवि ॥७५॥
75. nīyamānaḥ svakaṃ gehaṃ dvādaśāhaṃ sa paśyati .
upabhuṅkte tathā dattaṃ toyapiṇḍādikaṃ bhuvi.
75. nīyamānaḥ svakam geham dvādaśāham saḥ paśyati
| upabhuṅkte tathā dattam toyapiṇḍādikam bhuvi
75. The departed soul, being led, sees its own house for twelve days. Similarly, it consumes the offerings, such as water and rice balls (piṇḍa), that are given and placed on the ground.
द्वादशाहात् परं घोरमायसं भीषणाकृतिम् ।
याम्यं पश्यत्यथो जन्तुः कृष्यमाणः पुरं ततः ॥७६॥
76. dvādaśāhāt paraṃ ghoramāyasaṃ bhīṣaṇākṛtim .
yāmyaṃ paśyatyatho jantuḥ kṛṣyamāṇaḥ puraṃ tataḥ.
76. dvādaśāhāt param ghoram āyasam bhīṣaṇākṛtim |
yāmyam paśyati atha u jantuḥ kṛṣyamāṇaḥ puram tataḥ
76. After twelve days, the being (jantu), being dragged, then sees the dreadful, iron-like, terrifying city (pura) of Yama.
गतमात्रोऽतिरक्ताक्षं भिन्नाञ्जनचयप्रभम् ।
मृत्युकालान्तकादीनां मध्ये पश्यति वै यमम् ॥७७॥
77. gatamātro'tiraktākṣaṃ bhinnāñjanacayaprabham .
mṛtyukālāntakādīnāṃ madhye paśyati vai yamam.
77. gatamātraḥ atiraktākṣam bhinnāñjanacayaprabham
mṛtyukālāntakādīnām madhye paśyati vai yamam
77. As soon as one arrives, one certainly sees Yama (Yama) in the midst of Death (mṛtyu), Time (kāla), the Destroyer (antaka), and others. He (Yama) has intensely red eyes and a dark brilliance like a heap of shattered collyrium.
दंष्ट्राकरालवदनं भ्रकुटीदारुणाकृतिम् ।
विरूपैर्भोषणैर्वक्त्रैर्वृतं व्याधिशतैः प्रभुम् ॥७८॥
78. daṃṣṭrākarālavadanaṃ bhrakuṭīdāruṇākṛtim .
virūpairbhoṣaṇairvaktrairvṛtaṃ vyādhiśataiḥ prabhum.
78. daṃṣṭrākarālavadanam bhrakuṭīdāruṇākṛtim virūpaiḥ
bhoṣaṇaiḥ vaktraiḥ vṛtam vyādhiśataiḥ prabhum
78. He [Yama] is the lord, whose face is dreadful with fangs and whose form is terrifying due to a frown. He is surrounded by hundreds of diseases (vyādhi) with hideous and terrifying mouths.
दण्डासक्तं महाबाहुं पाशहस्तं सुभैरवम् ।
तन्निर्दिष्टां ततो याति गतिं जन्तुः शुभाशुभाम् ॥७९॥
79. daṇḍāsaktaṃ mahābāhuṃ pāśahastaṃ subhairavam .
tannirdiṣṭāṃ tato yāti gatiṃ jantuḥ śubhāśubhām.
79. daṇḍāsaktam mahābāhum pāśahastam subhairavam
tannirdiṣṭām tataḥ yāti gatim jantuḥ śubhāśubhām
79. He [Yama] is wielding a rod, mighty-armed, holding a noose in his hand, and extremely dreadful. Thereafter, the living being (jantu) obtains a destination, whether auspicious or inauspicious, as indicated by him.
रौरवे कूटसाक्षी तु याति यश्चानृतो नरः ।
तस्य स्वरूपं गदतो रौरवस्य निशामय ॥८०॥
80. raurave kūṭasākṣī tu yāti yaścānṛto naraḥ .
tasya svarūpaṃ gadato rauravasya niśāmaya.
80. raurave kūṭasākṣī tu yāti yaḥ ca anṛtaḥ naraḥ
tasya svarūpam gadataḥ rauravasya niśāmaya
80. But any man (nara) who is a false witness or a liar goes to the Raurava (Raurava) hell. Listen as I describe the true nature of that Raurava.
योजनानां सहस्रे द्वे रौरवो हि प्रमाणतः ।
जानुमात्रप्रमाणश्च ततः श्वभ्रः सुदुस्तरः ॥८१॥
81. yojanānāṃ sahasre dve rauravo hi pramāṇataḥ .
jānumātrapramāṇaśca tataḥ śvabhraḥ sudustaraḥ.
81. yojanānām sahasre dve rauravaḥ hi pramāṇataḥ
jānumātrapramāṇaḥ ca tataḥ śvabhraḥ sudustaraḥ
81. The Raurava (hell) is indeed two thousand yojanas in extent. Following that, there is a pit (śvabhra) which, though only knee-deep, is extremely difficult to traverse.
तत्राङ्गारचयोपेतं कृतञ्च धरणीसमम् ।
जाज्वल्यमानस्तीव्रेण तापिताङ्गारभूमिना ॥८२॥
82. tatrāṅgāracayopetaṃ kṛtañca dharaṇīsamam .
jājvalyamānastīvreṇa tāpitāṅgārabhūminā.
82. tatra aṅgāracayopetam kṛtam ca dharaṇīsamam
jājvalyamānaḥ tīvreṇa tāpitāṅgārabhūminā
82. There, it is formed, covered with heaps of embers and made level with the ground. It blazes intensely due to its surface of heated coals.
तन्मध्ये पापकर्माणं विमुञ्चन्ति यमानुगाः ।
स दह्यमानस्तीव्रेण वह्निना तत्र धावति ॥८३॥
83. tanmadhye pāpakarmāṇaṃ vimuñcanti yamānugāḥ .
sa dahyamānastīvreṇa vahninā tatra dhāvati.
83. tatmadhye pāpakarmāṇam vimuñcanti yamānugāḥ
saḥ dahyamānaḥ tīvreṇa vahninā tatra dhāvati
83. Into its midst, the attendants of Yama (yamānugāḥ) cast the one who has committed evil (karma). He, being intensely burned by the fierce fire, frantically runs about there.
पदे पदे च पादोऽस्य शीर्यते जीर्यते पुनः ।
अहोरात्रेणोद्धरणं पादन्यासं च गच्छति ॥८४॥
84. pade pade ca pādo'sya śīryate jīryate punaḥ .
ahorātreṇoddharaṇaṃ pādanyāsaṃ ca gacchati.
84. pade pade ca pādaḥ asya śīryate jīryate punaḥ
ahorātreṇa uddharaṇam pādanyāsam ca gacchati
84. At every step, his foot repeatedly decays and wastes away. Day and night, the arduous process of lifting and placing his foot continues.
एवं सहस्रमुत्तीर्णो योजनानां विमुच्यते ।
ततोऽन्यं पापशुद्ध्यर्थं तादृङ्निरयमृच्छति ॥८५॥
85. evaṃ sahasramuttīrṇo yojanānāṃ vimucyate .
tato'nyaṃ pāpaśuddhyarthaṃ tādṛṅnirayamṛcchati.
85. evam sahasram uttīrṇaḥ yojanānām vimucyate tataḥ
anyam pāpaśuddhyartham tādṛk nirayam ṛcchati
85. Having thus traversed a thousand yojanas, one is freed (from that specific hell). Then, for the purification of (his) sins, he reaches another similar hell.
ततः सर्वेषु निस्तीर्णः पापी तिर्यकत्वमश्नुते ।
कृमि-कीट-पतङ्गेषु श्वापदे मशकादिषु ॥८६॥
86. tataḥ sarveṣu nistīrṇaḥ pāpī tiryakatvamaśnute .
kṛmi-kīṭa-pataṅgeṣu śvāpade maśakādiṣu.
86. tataḥ sarveṣu nistīrṇaḥ pāpī tiryaktvam
aśnute kṛmi-kīṭa-pataṅgeṣu śvāpade maśakādiṣu
86. Then, having traversed all (these hells), the sinner attains the state of being an animal, (reborn) among worms, insects, flying creatures, beasts of prey, mosquitoes, and so forth.
गत्वा गजद्रुमाद्येषु गोष्वश्वेषु तथैव च ।
अन्यासु चैव पापासु दुः खदासु च योनिषु ॥८७॥
87. gatvā gajadrumādyeṣu goṣvaśveṣu tathaiva ca .
anyāsu caiva pāpāsu duḥ khadāsu ca yoniṣu.
87. gatvā gajadrumādyeṣu goṣu aśveṣu tathā eva
ca anyāsu ca eva pāpāsu duḥkhadāsu ca yoniṣu
87. Having gone (to be reborn) among elephants, trees, and similar beings, and likewise among cows and horses, and also among other sinful and painful species (of existence).
मानुषं प्राप्य कुब्जो वा कुत्सितो वामनोऽपि वा ।
चण्डालपुक्कसाद्यासु नरो योनिषु जायते ॥८८॥
88. mānuṣaṃ prāpya kubjo vā kutsito vāmano'pi vā .
caṇḍālapukkasādyāsu naro yoniṣu jāyate.
88. mānuṣam prāpya kubjaḥ vā kutsitaḥ vāmanaḥ api
vā caṇḍālapukkasādyāsu naraḥ yoniṣu jāyate
88. Having obtained a human birth, a man is born either hunchbacked, despicable, or even dwarfish, (reborn) into species such as Caṇḍālas, Pukkasas, and other low classes.
अवशिष्टेन पापेन पुण्येन च समन्वितः ।
ततश्चारोहणीं जातिं शूद्र-वैश्य-नृपादिकाम् ॥८९॥
89. avaśiṣṭena pāpena puṇyena ca samanvitaḥ .
tataścārohaṇīṃ jātiṃ śūdra-vaiśya-nṛpādikām.
89. avaśiṣṭena pāpena puṇyena ca samanvitaḥ tataḥ
ca ārohaṇīm jātim śūdra-vaiśya-nṛpādikām
89. Endowed with both residual sin (karma) and merit (karma), one then attains an ascending birth (jāti) such as that of a śūdra, a vaiśya, a king, and so forth.
विप्रदेवेन्द्रतां चापि कदाचिदवरोहणीम् ।
एवन्तु पापकर्माणे नरकेषु पतन्त्यधः ॥९०॥
90. vipradevendratāṃ cāpi kadācidavarohaṇīm .
evantu pāpakarmāṇe narakeṣu patantyadhaḥ.
90. vipradevendratām ca api kadācit avarohaṇīm
evam tu pāpakarmāṇe narakeṣu patanti adhaḥ
90. And sometimes one attains the state of a brāhmaṇa or even a chief of gods, or experiences a descending birth (jāti). However, those who perform sinful actions (karma) thus fall downwards into the hells (naraka).
यथा पुण्यकृतो यान्ति तन्मे निगतदः शृणु ।
ते यमेन विनिर्दिष्टां यान्ति पुण्यां गतिं नराः ॥९१॥
91. yathā puṇyakṛto yānti tanme nigatadaḥ śṛṇu .
te yamena vinirdiṣṭāṃ yānti puṇyāṃ gatiṃ narāḥ.
91. yathā puṇyakṛtaḥ yānti tat me nigatadaḥ śṛṇu
te yamena vinirdiṣṭām yānti puṇyām gatim narāḥ
91. Listen to me as I explain how those who have performed meritorious deeds (karma) go. Those people attain a virtuous destination (gati) prescribed by Yama.
प्रगीतगन्धर्वगणाः प्रवृत्ताप्सरसाङ्गणाः ।
हारनूपुरमादुर्य-शोभितान्युत्तमानि च ॥९२॥
92. pragītagandharvagaṇāḥ pravṛttāpsarasāṅgaṇāḥ .
hāranūpuramādurya-śobhitānyuttamāni ca.
92. pragītagandharvagaṇāḥ pravṛttāpsarasāṅgaṇāḥ
hāranūpuramādurya-śobhitāni uttamāni ca
92. (These destinations are places) where hosts of gandharvas sing and throngs of apsarases dance. They are excellent and adorned with the sweet sound of necklaces and anklets.
प्रयान्त्याशु विमानानि नानादिव्यस्त्रगुज्ज्वलाः ।
तस्माच्च प्रच्युता राज्ञामन्येषां च महात्मनाम् ॥९३॥
93. prayāntyāśu vimānāni nānādivyastragujjvalāḥ .
tasmācca pracyutā rājñāmanyeṣāṃ ca mahātmanām.
93. prayānti āśu vimānāni nānādivyastragucchujjvalāḥ
tasmāt ca pracyutā rājñām anyeṣām ca mahātmanām
93. Swiftly, airships, adorned with clusters of various divine weapons, depart. From that (heavenly realm), the souls of kings and other great individuals (mahātman) descend.
जायन्ते च कुले तत्र सद्वृत्तपरिपालकाः ।
भोगान् सम्प्राप्नुवन्त्युग्रांस्ततो यान्त्यूर्ध्वमन्यथा ॥९४॥
94. jāyante ca kule tatra sadvṛttaparipālakāḥ .
bhogān samprāpnuvantyugrāṃstato yāntyūrdhvamanyathā.
94. jāyante ca kule tatra sadvṛttaparipālakāḥ bhogān
samprāpnuvanti ugrān tataḥ yānti ūrdhvam anyathā
94. And they are born in that lineage (kula), becoming protectors of good conduct. They experience intense enjoyments, and thereafter ascend to higher realms; otherwise, they proceed (to other destinies).
अवरोहणीं च सम्प्राप्य पूर्ववद्यान्ति मानवाः ।
एतत् ते सर्वमाख्यातं यथा जन्तुर्विपद्यते ।
अतः शृणुष्व विप्रर्षे यथा गर्भं प्रपद्यते ॥९५॥
95. avarohaṇīṃ ca samprāpya pūrvavadyānti mānavāḥ .
etat te sarvamākhyātaṃ yathā janturvipadyate .
ataḥ śṛṇuṣva viprarṣe yathā garbhaṃ prapadyate.
95. avarohaṇīm ca samprāpya pūrvavat
yānti mānavāḥ etat te sarvam ākhyātam
yathā jantuḥ vipadyate ataḥ śṛṇuṣva
viprarṣe yathā garbham prapadyate
95. And having reached the descending path, humans go just as before. All this has been explained to you, how a being (jantu) undergoes dissolution. Therefore, listen, O sage among brahmins (viprarṣi), to how a fetus is conceived.

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