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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-43

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दत्तात्रेय उवाच ।
अरिष्टानि महाराज शृणु वक्ष्यामि तानि ते ।
येषामालोकनान्मृत्युं निजं जानाति योगवित् ॥१॥
1. dattātreya uvāca .
ariṣṭāni mahārāja śṛṇu vakṣyāmi tāni te .
yeṣāmālokanānmṛtyuṃ nijaṃ jānāti yogavit.
1. dattātreyaḥ uvāca ariṣṭāni mahārāja śṛṇu vakṣyāmi
tāni te yeṣām ālokanāt mṛtyum nijam jānāti yogavit
1. Dattātreya said: "O great king (mahārāja), listen to me! I will explain to you the omens (ariṣṭa), by observing which a knower of yoga (yoga) recognizes his own impending death."
देवमार्गं ध्रुवं शुक्रं सोमच्छायामरुन्धतीम् ।
यो न पश्येन्न जीवेत् स नरः संवत्सरात् परम् ॥२॥
2. devamārgaṃ dhruvaṃ śukraṃ somacchāyāmarundhatīm .
yo na paśyenna jīvet sa naraḥ saṃvatsarāt param.
2. deva-mārgam dhruvam śukram soma-cchāyām arundhatīm
yaḥ na paśyet na jīvet saḥ naraḥ saṃvatsarāt param
2. A person who does not see the path of the gods, the pole star (dhruva), Venus (śukra), the moon's shadow, and Arundhatī will not live beyond a year.
अरश्मिबिम्बं सूर्यस्य वह्निं चैवांशुमालिनम् ।
दृष्ट्वै कादशमासात् तु नरो नोर्धन्तु जीवति ॥३॥
3. araśmibimbaṃ sūryasya vahniṃ caivāṃśumālinam .
dṛṣṭvai kādaśamāsāt tu naro nordhantu jīvati.
3. araśmi-bimbam sūryasya vahnim ca eva aṃśu-mālinam
dṛṣṭvā ekādaśa-māsāt tu naraḥ na ūrdhvam tu jīvati
3. A person who sees the sun's disk without rays, and also fire, or the radiant sun (aṃśumālin), will certainly not live beyond eleven months.
वान्ते मूत्रपूरीषे च यः स्वर्णं रजतं तथा ।
प्रत्यक्षं कुरुते स्वप्ने जीवेत् स दशमासिकम् ॥४॥
4. vānte mūtrapūrīṣe ca yaḥ svarṇaṃ rajataṃ tathā .
pratyakṣaṃ kurute svapne jīvet sa daśamāsikam.
4. vānte mūtra-pūrīṣe ca yaḥ svarṇam rajatam tathā
pratyakṣam kurute svapne jīvet saḥ daśa-māsikam
4. Whoever, in a dream, perceives gold and silver in vomit, urine, and feces will live for ten months.
दृष्ट्वा प्रेतपिशाचादीन् गन्धर्वनगराणि च ।
सुवर्णवर्णान् वृक्षांश्च नव मासान् स जीवति ॥५॥
5. dṛṣṭvā pretapiśācādīn gandharvanagarāṇi ca .
suvarṇavarṇān vṛkṣāṃśca nava māsān sa jīvati.
5. dṛṣṭvā preta-piśāca-ādīn gandharva-nagarāṇi ca
suvarṇa-varṇān vṛkṣān ca nava māsān saḥ jīvati
5. Whoever sees ghosts, ghouls, and similar spirits, or cities of the gandharvas, and golden-colored trees, will live for nine months.
स्थूलः कृशः कृशः स्थूलो योऽकस्मादेव जायते ।
प्रकृतेश्च निवर्तेत तस्यायुश्चाष्टमासिकम् ॥६॥
6. sthūlaḥ kṛśaḥ kṛśaḥ sthūlo yo'kasmādeva jāyate .
prakṛteśca nivarteta tasyāyuścāṣṭamāsikam.
6. sthūlaḥ kṛśaḥ kṛśaḥ sthūlaḥ yaḥ akasmāt eva jāyate
prakṛteḥ ca nivarteta tasya āyuḥ ca aṣṭamāsikam
6. A person whose body unexpectedly becomes stout then thin, or thin then stout, and whose condition thus departs from their natural constitution (prakṛti), has a lifespan of only eight months.
खण्डं यस्य पदं पार्ष्णयां पादस्याग्रे च वा भवेत् ।
पांशुकर्दमयोर्मध्ये सप्त मासान् स जीवति ॥७॥
7. khaṇḍaṃ yasya padaṃ pārṣṇayāṃ pādasyāgre ca vā bhavet .
pāṃśukardamayormadhye sapta māsān sa jīvati.
7. khaṇḍam yasya padam pārṣṇayām pādasya agre ca vā
bhavet pāṃśukardamayoḥ madhye sapta māsān sa jīvati
7. If a person's footprint (padam), observed in dust and mud, appears incomplete or broken either at the heel or at the forepart of the foot, he will live for seven months.
गृध्रः कपोतः काकालो वायसो वापि मूर्धनि ।
क्रव्यादो वा खगो नीलः षण्मासायुः प्रदर्शकः ॥८॥
8. gṛdhraḥ kapotaḥ kākālo vāyaso vāpi mūrdhani .
kravyādo vā khago nīlaḥ ṣaṇmāsāyuḥ pradarśakaḥ.
8. gṛdhraḥ kapotaḥ kākālaḥ vāyasaḥ vā api mūrdhani
kravyādaḥ vā khagaḥ nīlaḥ ṣaṇmāsāyuḥ pradarśakaḥ
8. If a vulture, pigeon, or crow (kākāla or vāyasa), or any other dark-colored or carnivorous bird, sits on a person's head, it is an indicator of a six-month lifespan.
हन्यते काकपङ्क्तीभिः पांशुवर्षेण वा नरः ।
स्वां च्छायामन्यथा दृष्ट्वा चतुः पञ्च स जीवति ॥९॥
9. hanyate kākapaṅktībhiḥ pāṃśuvarṣeṇa vā naraḥ .
svāṃ cchāyāmanyathā dṛṣṭvā catuḥ pañca sa jīvati.
9. hanyate kākapanktībhiḥ pāṃśuvarṣeṇa vā naraḥ
svām chāyām anyathā dṛṣṭvā catuḥ pañca sa jīvati
9. A person who is afflicted by flocks of crows or by a shower of dust, or who perceives his own shadow in a distorted way, will live for four or five months.
अनभ्रे विद्युतं दृष्ट्वा दक्षिणां दिशमाश्रिताम् ।
रात्राविन्द्रधनुश्चापि जीवितं द्वित्रिमासिकम् ॥१०॥
10. anabhre vidyutaṃ dṛṣṭvā dakṣiṇāṃ diśamāśritām .
rātrāvindradhanuścāpi jīvitaṃ dvitrimāsikam.
10. anabhre vidyutam dṛṣṭvā dakṣiṇām diśam āśritām
rātrau indradhanuḥ ca api jīvitam dvitrimāsikam
10. If one sees lightning in a cloudless sky, especially in the southern direction, or observes a rainbow at night, their remaining lifespan is only two or three months.
घृते तैले तथादर्शे तोये वा नात्मनस्तनुम् ।
यः पश्येदशिरस्कां वा मासादूर्ध्वं न जीवति ॥११॥
11. ghṛte taile tathādarśe toye vā nātmanastanum .
yaḥ paśyedaśiraskāṃ vā māsādūrdhvaṃ na jīvati.
11. ghṛte taile tathā ādarśe toye vā na ātmanaḥ tanum
yaḥ paśyet aśiraskām vā māsāt ūrdhvam na jīvati
11. If one sees their own body, a reflection of their self (ātman), appearing headless in ghee, oil, a mirror, or water, they will not live beyond a month.
यस्य वस्तसमो गन्धो गात्रे शवसमोऽपि वा ।
तस्यार्धमासिकं ज्ञेयं योगिनो नृप जीवितम् ॥१२॥
12. yasya vastasamo gandho gātre śavasamo'pi vā .
tasyārdhamāsikaṃ jñeyaṃ yogino nṛpa jīvitam.
12. yasya vastasamaḥ gandhaḥ gātre śavasamaḥ api vā
tasya ardhamāsikam jñeyam yoginaḥ nṛpa jīvitam
12. O king, if a person's body, even that of a practitioner of yoga (yoga), develops an odor resembling that of a goat or a corpse, then their remaining lifespan should be understood as only half a month.
यस्य वै स्त्रमात्रस्य हृत्पादमवशुष्यते ।
पिबतश्च जलं शोषो दशाहं सोऽपि जीवति ॥१३॥
13. yasya vai stramātrasya hṛtpādamavaśuṣyate .
pibataśca jalaṃ śoṣo daśāhaṃ so'pi jīvati.
13. yasya vai stramātrasya hṛtpādam avaśuṣyate
pibataḥ ca jalam śoṣaḥ daśāham saḥ api jīvati
13. If the vital connection between one's heart and feet (hṛtpādam) dries up (even to a slight extent, indicated by stramātrasya), and if one still experiences dryness (śoṣa) despite drinking water, that person will live for only ten days.
सम्भिन्नो मारुतो यस्य मर्मस्थानानि कृन्तति ।
हृष्यते नाम्बुसंस्पर्शात् तस्य मृत्युरुपस्थितः ॥१४॥
14. sambhinno māruto yasya marmasthānāni kṛntati .
hṛṣyate nāmbusaṃsparśāt tasya mṛtyurupasthitaḥ.
14. sambhinnas marutaḥ yasya marma-sthānāni kṛntati |
hṛṣyate na ambu-saṃsparśāt tasya mṛtyuḥ upasthitaḥ
14. If the agitated internal wind (vāyu) severs his vital organs, and he feels no delight even from the touch of water, then death (mṛtyu) is imminent for him.
ऋक्षवानरयानस्थो गायन् यो दक्षिणां दिशम् ।
स्वप्ने प्रयाति तस्यापि न मृत्युः कालमिच्छति ॥१५॥
15. ṛkṣavānarayānastho gāyan yo dakṣiṇāṃ diśam .
svapne prayāti tasyāpi na mṛtyuḥ kālamicchati.
15. ṛkṣa-vānara-yāna-sthaḥ gāyan yaḥ dakṣiṇām diśam |
svapne prayāti tasya api na mṛtyuḥ kālam icchati
15. For the person who, singing, travels in a vehicle of bears and monkeys towards the southern direction in a dream, even for him, death (mṛtyu) does not await its proper time, meaning it is imminent.
रक्तकृष्णाम्बरधरा गायन्ती हसती च यम् ।
दक्षिणाशान्नयेन्नारी स्वप्ने सोऽपि न जीवति ॥१६॥
16. raktakṛṣṇāmbaradharā gāyantī hasatī ca yam .
dakṣiṇāśānnayennārī svapne so'pi na jīvati.
16. rakta-kṛṣṇa-ambara-dharā gāyantī hasatī ca yam |
dakṣiṇā-āśāt nayet nārī svapne saḥ api na jīvati
16. The man whom a woman, adorned in red and black garments, singing and laughing, leads away from the southern direction in a dream, he also will not survive.
नग्नं क्षपणकं स्वप्ने हसमानं महाबलम् ।
एकं संवीक्ष्य वल्गन्तं विद्यान्मृत्युमुपस्थितम् ॥१७॥
17. nagnaṃ kṣapaṇakaṃ svapne hasamānaṃ mahābalam .
ekaṃ saṃvīkṣya valgantaṃ vidyānmṛtyumupasthitam.
17. nagnam kṣapaṇakam svapne hasamānam mahā-balam |
ekam saṃvīkṣya valgantam vidyāt mṛtyum upasthitam
17. One should understand that death (mṛtyu) is imminent upon seeing in a dream a single, naked, very strong mendicant, laughing and leaping about.
आमस्तकतलाद्यस्तु निमग्नं पङ्कसागरे ।
स्वप्ने पश्यत्यथात्मानं स सद्यो म्रियते नरः ॥१८॥
18. āmastakatalādyastu nimagnaṃ paṅkasāgare .
svapne paśyatyathātmānaṃ sa sadyo mriyate naraḥ.
18. ā mastaka-talāt yaḥ tu nimagnam paṅka-sāgare svapne
paśyati atha ātmānam saḥ sadyaḥ mriyate naraḥ
18. A man who in a dream sees his own self (ātman) submerged up to the crown of his head in an ocean of mud, he quickly dies.
केशाङ्गारांस्तथा भस्म भुजङ्गान्निर्जलां नदीम् ।
दृष्ट्वा स्वप्ने दशाहात्तु मृत्युरेकादशे दिने ॥१९॥
19. keśāṅgārāṃstathā bhasma bhujaṅgānnirjalāṃ nadīm .
dṛṣṭvā svapne daśāhāttu mṛtyurekādaśe dine.
19. keśa-aṅgārān tathā bhasma bhujaṅgān nirjalām nadīm
dṛṣṭvā svapne daśā-hāt tu mṛtyuḥ ekādaśe dine
19. Having seen in a dream hair that resembles burning embers, as well as ash, snakes, and a river devoid of water, death will occur on the eleventh day, ten days from now.
करालैर्विकटैः कृष्णैः पुरुषैरुद्यतायुधैः ।
पाषाणैस्ताडितः स्वप्ने सद्यो मृत्युं लभेन्नरः ॥२०॥
20. karālairvikaṭaiḥ kṛṣṇaiḥ puruṣairudyatāyudhaiḥ .
pāṣāṇaistāḍitaḥ svapne sadyo mṛtyuṃ labhennaraḥ.
20. karālaiḥ vikaṭaiḥ kṛṣṇaiḥ puruṣaiḥ udyata-āyudhaiḥ
pāṣāṇaiḥ tāḍitaḥ svapne sadyaḥ mṛtyum labhet naraḥ
20. A man who in a dream is struck by stones by terrifying, dreadful, black men carrying raised weapons, that man quickly meets death.
सूर्योदये यस्य शिवा क्रोशन्ती याति संमुखम् ।
विपरीतं परीतं वा स सद्यो मृत्युमृच्छति ॥२१॥
21. sūryodaye yasya śivā krośantī yāti saṃmukham .
viparītaṃ parītaṃ vā sa sadyo mṛtyumṛcchati.
21. sūrya-udaye yasya śivā krośantī yāti sammukham
viparītam parītam vā saḥ sadyaḥ mṛtyum ṛcchati
21. A person for whom a female jackal (śivā) crying goes directly towards him at sunrise, whether in a contrary manner or surrounded (by others), that person quickly attains death.
यस्य वै भुक्तमात्रस्य हृदयं बाधते क्षुधा ।
जायते दन्तघर्षश्च स गतायुर्न संशयम् ॥२२॥
22. yasya vai bhuktamātrasya hṛdayaṃ bādhate kṣudhā .
jāyate dantagharṣaśca sa gatāyurna saṃśayam.
22. yasya vai bhuktamātrasya hṛdayaṃ bādhate kṣudhā
| jāyate dantagharṣaḥ ca saḥ gatāyuḥ na saṃśayam
22. If, immediately after eating, hunger troubles a person's heart and teeth-grinding occurs, he is certainly one whose life is at its end; there is no doubt about it.
दीपगन्धं न यो वेत्ति त्रस्यत्यह्नि तथा निशि ।
नात्मानं परनेत्रस्थं वीक्षते न स जीवति ॥२३॥
23. dīpagandhaṃ na yo vetti trasyatyahni tathā niśi .
nātmānaṃ paranetrasthaṃ vīkṣate na sa jīvati.
23. dīpagandhaṃ na yaḥ vetti trasyati ahni tathā niśi
| na ātmānaṃ paranetrasthaṃ vīkṣate na saḥ jīvati
23. The person who does not perceive the smell of a lamp, who is terrified both by day and by night, and who cannot see his own reflection (ātman) in another's eye - that person will not live.
शक्रायुधं चार्धरात्रे दिवा ग्रहगणन्तथा ।
दृष्ट्वा मन्येत संक्षीणमात्मजीवितमात्मवित् ॥२४॥
24. śakrāyudhaṃ cārdharātre divā grahagaṇantathā .
dṛṣṭvā manyeta saṃkṣīṇamātmajīvitamātmavit.
24. śakrāyudhaṃ ca ardharātre divā grahagaṇam tathā
| dṛṣṭvā manyeta saṃkṣīṇam ātmajīvitam ātmavit
24. If a knower of the self (ātman) sees a rainbow at midnight or a multitude of planets during the day, he should consider his own life to be diminished.
नासिका वक्रतामेति कर्णयोर्नमनोन्नती ।
नेत्रञ्च वामं स्त्रवति यस्य तस्यायुरुद्गतम् ॥२५॥
25. nāsikā vakratāmeti karṇayornamanonnatī .
netrañca vāmaṃ stravati yasya tasyāyurudgatam.
25. nāsikā vakratām eti karṇayoḥ namanaunnatī |
netraṃ ca vāmaṃ stravati yasya tasya āyuḥ udgatam
25. If a person's nose becomes crooked, if their two ears show both drooping and rising, and if their left eye weeps (drips), then that person's life has certainly departed.
आरक्ततामेति मुखं जिह्वा वा श्यामतां यदा ।
तदा प्राज्ञो विजानीयान्मृत्युमासन्नमात्मनः ॥२६॥
26. āraktatāmeti mukhaṃ jihvā vā śyāmatāṃ yadā .
tadā prājño vijānīyānmṛtyumāsannamātmanaḥ.
26. ārāktatām eti mukham jihvā vā śyāmatām yadā
tadā prājñaḥ vijānīyāt mṛtyum āsannam ātmanaḥ
26. When the face becomes excessively red, or the tongue turns black, then a wise person should understand that death is imminent for oneself (ātman).
उष्ट्र-रासभयानेन यः स्वप्ने दक्षिणां दिशम् ।
प्रयाति तञ्च जानीयात् सद्योमृत्युं न संशयः ॥२७॥
27. uṣṭra-rāsabhayānena yaḥ svapne dakṣiṇāṃ diśam .
prayāti tañca jānīyāt sadyomṛtyuṃ na saṃśayaḥ.
27. uṣṭra-rāsabhayānena yaḥ svapne dakṣiṇām diśam
prayāti tam ca jānīyāt sadyaḥ mṛtyum na saṃśayaḥ
27. One who, in a dream, travels to the southern direction by means of a vehicle drawn by camels and donkeys, should be known to face immediate death; there is no doubt about it.
पिधाय कर्णौ निर्घोषं न शृणोत्यात्मसम्भवम् ।
नश्यते चक्षुषोर्ज्योतिर्यस्य सोऽपि न जीवति ॥२८॥
28. pidhāya karṇau nirghoṣaṃ na śṛṇotyātmasambhavam .
naśyate cakṣuṣorjyotiryasya so'pi na jīvati.
28. pidhāya karṇau nirghoṣam na śṛṇoti ātmasambhavam
naśyate cakṣuṣoḥ jyotiḥ yasya saḥ api na jīvati
28. He who, even after closing his ears, does not hear the inner sound (which originates from the self (ātman)), and whose eyesight is lost, also does not live.
पततो यस्य वै गर्ते स्वप्ने द्वारं पिधीयते ।
न चोत्तिष्ठति यः श्वभ्रात्तदन्तं तस्य जीवितम् ॥२९॥
29. patato yasya vai garte svapne dvāraṃ pidhīyate .
na cottiṣṭhati yaḥ śvabhrāttadantaṃ tasya jīvitam.
29. patataḥ yasya vai garte svapne dvāram pidhīyate na
ca uttiṣṭhati yaḥ śvabhrāt tat antam tasya jīvitam
29. If someone, while falling into a pit in a dream, finds its entrance closed, and cannot rise from that pit, then that is the end of his life.
ऊर्ध्वा च दृष्टिर्न च संप्रतिष्ठा रक्ता पुनः संपरिवर्तमाना ।
मुखस्य चोष्मा शुषिरञ्च नाभेः शंसन्ति पुंसामपरं शरीरम् ॥३०॥
30. ūrdhvā ca dṛṣṭirna ca saṃpratiṣṭhā raktā punaḥ saṃparivartamānā .
mukhasya coṣmā śuṣirañca nābheḥ śaṃsanti puṃsāmaparaṃ śarīram.
30. ūrdhvā ca dṛṣṭiḥ na ca saṃpratiṣṭhā
raktā punaḥ saṃparivartamānā
mukhasya ca ūṣmā śuṣiram ca nābheḥ
śaṃsanti puṃsām aparam śarīram
30. An upward gaze lacking stability, eyes that are reddened and constantly shifting, heat from the mouth, and a hollow feeling in the navel - these are signs indicating that a man is destined for another body (aparam śarīram).
स्वप्नेऽग्निं प्रविशेद्यस्तु न च निष्क्रमते पुनः ।
जलप्रवेशादपि वा तदन्तं तस्य जीवितम् ॥३१॥
31. svapne'gniṃ praviśedyastu na ca niṣkramate punaḥ .
jalapraveśādapi vā tadantaṃ tasya jīvitam.
31. svapne agnim praviśet yaḥ tu na ca niṣkramate
punaḥ jalapraveśāt api vā tat antam tasya jīvitam
31. If one dreams of entering fire and not coming out again, or of entering water, that signifies the end of their life (jīvitam).
यश्चाभिहन्यते दुष्टैर्भूतै रात्रावथो दिवा ।
स मृत्युं सप्तरात्र्यन्ते नरः प्राप्रोत्यसंशयम् ॥३२॥
32. yaścābhihanyate duṣṭairbhūtai rātrāvatho divā .
sa mṛtyuṃ saptarātryante naraḥ prāprotyasaṃśayam.
32. yaḥ ca abhihanyate duṣṭaiḥ bhūtaiḥ rātrau atho divā
sa mṛtyum saptarātryante naraḥ prāproti asaṃśayam
32. Any man who is assailed by malevolent beings (bhūtas), whether by night or by day, will undoubtedly meet his death (mṛtyu) at the end of seven nights.
स्ववस्त्रममलं शुक्लं रक्तं पश्यत्यथासितम् ।
यः पुमान् मृत्युमासन्नं तस्यापि हि विनिर्दिशेत् ॥३३॥
33. svavastramamalaṃ śuklaṃ raktaṃ paśyatyathāsitam .
yaḥ pumān mṛtyumāsannaṃ tasyāpi hi vinirdiśet.
33. svavastram amalam śuklam raktam paśyati atha asitam
yaḥ pumān mṛtyum āsannam tasya api hi vinirdiśet
33. If a man sees his own garment as pure white, red, or black (asitam), one should indeed predict imminent death (mṛtyu) for him.
स्वभाववैपरीत्यन्तु प्रकृतेश्च विपर्ययः ।
कथयन्ति मनुष्याणां सदासन्नौ यमान्तकौ ॥३४॥
34. svabhāvavaiparītyantu prakṛteśca viparyayaḥ .
kathayanti manuṣyāṇāṃ sadāsannau yamāntakau.
34. svabhāvavaiparītyam tu prakṛteḥ ca viparyayaḥ
kathayanti manuṣyāṇām sadāsannau yamāntakau
34. Indeed, a deviation from one's intrinsic nature and a perversion of universal nature (prakṛti) are, people say, indications that Yama and Antaka (death) are always imminent for human beings.
येषां विनीतः सततं येऽस्य पूज्यतमा मताः ।
तानेव चावजानाति तानेव च विनिन्दति ॥३५॥
35. yeṣāṃ vinītaḥ satataṃ ye'sya pūjyatamā matāḥ .
tāneva cāvajānāti tāneva ca vinindati.
35. yeṣām vinītaḥ satatam ye asya pūjyatama matāḥ
tān eva ca avajānāti tān eva ca vinindati
35. He who was once always humble before those whom he considered most worthy of worship - he now despises and censures precisely them.
देवान्नार्चयते वृद्धान् गुरून् विप्रांश्च निन्दति ।
मातापित्रोर्न सत्कारं जामातॄणां करोति च ॥३६॥
36. devānnārcayate vṛddhān gurūn viprāṃśca nindati .
mātāpitrorna satkāraṃ jāmātṝṇāṃ karoti ca.
36. devān na arcayate vṛddhān gurūn viprān ca nindati
mātāpitroḥ na satkāram jāmātṝṇām karoti ca
36. He neither worships the gods, nor honors elders, spiritual teachers (guru), and Brahmins. Furthermore, he shows no respect to his parents, but instead honors his sons-in-law.
योगिनां ज्ञानविदुषामन्येषाञ्च महात्मनाम् ।
प्राप्ते तु काले पुरुषस्तद्विज्ञेयं विचक्षणैः ॥३७॥
37. yogināṃ jñānaviduṣāmanyeṣāñca mahātmanām .
prāpte tu kāle puruṣastadvijñeyaṃ vicakṣaṇaiḥ.
37. yoginām jñānaviduṣām anyeṣām ca mahātmanām
prāpte tu kāle puruṣaḥ tat vijñeyam vicakṣaṇaiḥ
37. Regarding yogis (yogī), the learned in wisdom, and other great souls (mahātman) - when such a time has come for a person (puruṣa), that (situation) is indeed to be understood by discerning individuals.
योगिनां सततं यत्नादरिष्टान्यवनीपते ।
संवत्सरान्ते तज्ज्ञेयं फलदानि दिवानिशम् ॥३८॥
38. yogināṃ satataṃ yatnādariṣṭānyavanīpate .
saṃvatsarānte tajjñeyaṃ phaladāni divāniśam.
38. yoginām satatam yatnāt ariṣṭāni avanīpate
saṃvatsarānte tat jñeyam phaladāni divāniśam
38. O King, the portents (ariṣṭa) that yogis (yogin) constantly observe with great effort should be understood as yielding their results, day and night, by the end of the year.
विलोक्या विशदा चैषां फलपङ्क्तिः सुभीषणा ।
विज्ञाय कार्यो मनसि स च कालो नरेश्वर ॥३९॥
39. vilokyā viśadā caiṣāṃ phalapaṅktiḥ subhīṣaṇā .
vijñāya kāryo manasi sa ca kālo nareśvara.
39. vilokyā viśadā ca eṣām phalapaṅktiḥ subhīṣaṇā
vijñāya kāryaḥ manasi saḥ ca kālaḥ naraīśvara
39. O Lord of Men, their distinct and very dreadful array of results, which is to be clearly observed, should be comprehended and that time (kāla) should be kept in mind.
ज्ञात्व कालञ्च तं सम्यगभयस्थानमाश्रितः ।
युञ्जीत योगी कालोऽसौ यथा नास्याफलो भवेत् ॥४०॥
40. jñātva kālañca taṃ samyagabhayasthānamāśritaḥ .
yuñjīta yogī kālo'sau yathā nāsyāphalo bhavet.
40. jñātvā kālam ca tam samyak abhayasthānam āśritaḥ
yuñjīta yogī kālaḥ asau yathā na asya aphalaḥ bhavet
40. Having thoroughly understood that time (kāla), a yogi (yogin) who has taken refuge in a safe place should apply himself, so that that time does not become fruitless for him.
दृष्ट्वारिष्टं तथा योगी त्यक्त्वा मरणजं भयम् ।
तत्स्वभावं तदालोक्य काले यावत्युपागतम् ॥४१॥
41. dṛṣṭvāriṣṭaṃ tathā yogī tyaktvā maraṇajaṃ bhayam .
tatsvabhāvaṃ tadālokya kāle yāvatyupāgatam.
41. dṛṣṭvā ariṣṭam tathā yogī tyaktvā maraṇajam bhayam
tat svabhāvam tat ālokya kāle yāvati upāgatam
41. After observing the portent (ariṣṭa), the yogi (yogin), having thus abandoned the fear (bhaya) born of death, should perceive its intrinsic nature (dharma) in whatever time (kāla) it has arrived.
तस्य भागे तथैवाह्नो योगं युञ्जीत योगवित् ।
पूर्वाह्ने चापराह्ने च मध्याह्ने चापि तद्दिने ॥४२॥
42. tasya bhāge tathaivāhno yogaṃ yuñjīta yogavit .
pūrvāhne cāparāhne ca madhyāhne cāpi taddine.
42. tasya bhāge tathā eva ahnaḥ yogam yuñjīta yogavit
pūrvāhne ca aparāhne ca madhyāhne ca api tat dine
42. The one who knows yoga (yoga) should similarly practice yoga (yoga) in that part of the day, as well as in the forenoon, afternoon, and at midday on that very day.
यत्र वा रजनीभागे तदरिष्टं निरीक्षितम् ।
तत्रैव तावद्युञ्जीत यावत् प्राप्तं हि तद्दिनम् ॥४३॥
43. yatra vā rajanībhāge tadariṣṭaṃ nirīkṣitam .
tatraiva tāvadyuñjīta yāvat prāptaṃ hi taddinam.
43. yatra vā rajanībhāge tat ariṣṭam nirīkṣitam tatra
eva tāvat yuñjīta yāvat prāptam hi tat dinam
43. Or, if an inauspicious sign (ariṣṭam) is observed during the night, one should practice (yoga) in that very place for as long as that day has indeed arrived.
ततस्त्यक्त्वा भयं सर्वं जित्वा तं कालमात्मवान् ।
तत्रैवावसथे स्थित्वा यत्र वा स्थैर्यमात्मनः ॥४४॥
44. tatastyaktvā bhayaṃ sarvaṃ jitvā taṃ kālamātmavān .
tatraivāvasathe sthitvā yatra vā sthairyamātmanaḥ.
44. tataḥ tyaktvā bhayam sarvam jitvā tam kālam ātmavān
tatra eva avasathe sthitvā yatra vā sthairyam ātmanaḥ
44. Then, the self-possessed (ātmavān) individual, having abandoned all fear and conquered that time (kāla), should remain in that very dwelling or wherever his self (ātman) finds stability.
युञ्जीत योगं निर्जित्य त्रीन् गुणान् परमात्मनि ।
तन्मयश्चात्मना भूत्वा चिद्वृत्तिमपि सन्त्यजेत् ॥४५॥
45. yuñjīta yogaṃ nirjitya trīn guṇān paramātmani .
tanmayaścātmanā bhūtvā cidvṛttimapi santyajet.
45. yuñjīta yogam nirjitya trīn guṇān paramātmani tat
mayaḥ ca ātmanā bhūtvā cidvṛttim api santyajet
45. He should practice yoga (yoga), having thoroughly conquered the three qualities (guṇas), fixing his mind on the Supreme Self (paramātman). Having become absorbed in that [Supreme Self] through his own self (ātman), he should even abandon the modifications of consciousness (cit vṛtti).
ततः परमनिर्वाणमतीन्द्रियमगोचरम् ।
यद्बुद्धेर्यन्न चाख्यातुं शक्यते तत् समश्नुते ॥४६॥
46. tataḥ paramanirvāṇamatīndriyamagocaram .
yadbuddheryanna cākhyātuṃ śakyate tat samaśnute.
46. tataḥ parama-nirvāṇam atīndriyam agocaram yat
buddheḥ yat na ca ākhyātum śakyate tat samaśnute
46. Then, one attains that supreme liberation (nirvāṇa) which is beyond the senses, inaccessible to their perception, perceptible only to the intellect, and which cannot be described.
एतत् सर्वं समाख्यातं तवालर्क यथार्थवत् ।
प्राप्स्यसे येन तद्ब्रह्म संक्षेपात्तन्निबोध मे ॥४७॥
47. etat sarvaṃ samākhyātaṃ tavālarka yathārthavat .
prāpsyase yena tadbrahma saṃkṣepāttannibodha me.
47. etat sarvam samākhyātam tava alarka yathārthavat
prāpsyase yena tat brahma saṃkṣepāt tat nibodha me
47. O Alarka, all this has been truly explained to you. Now, understand from me briefly the means by which you will attain that ultimate reality (brahman).
शशाङ्करश्मिसंयोगाच्छन्द्रकान्तमणिः पयः ।
समुत्सृजति नायुक्तः सोपमा योगिनः स्मृता ॥४८॥
48. śaśāṅkaraśmisaṃyogācchandrakāntamaṇiḥ payaḥ .
samutsṛjati nāyuktaḥ sopamā yoginaḥ smṛtā.
48. śaśāṅka-raśmi-saṃyogāt candra-kānta-maṇiḥ payaḥ
samutsṛjati na āyuktaḥ sā upamā yoginaḥ smṛtā
48. A moonstone gem emits water upon contact with moonbeams, not being otherwise impelled. That is considered a simile for the practitioner of yoga (yogin).
यच्चार्करश्मिसंयोगादर्ककान्तो हुताशनम् ।
आविष्करोति नैकः सन्नुपमा सापि योगिनः ॥४९॥
49. yaccārkaraśmisaṃyogādarkakānto hutāśanam .
āviṣkaroti naikaḥ sannupamā sāpi yoginaḥ.
49. yat ca arka-raśmi-saṃyogāt arka-kāntaḥ hutāśanam
āviṣkaroti na ekaḥ san upamā sā api yoginaḥ
49. And just as a sunstone gem produces fire due to contact with sunbeams, not by itself (but requiring the beams), that too is a simile for the practitioner of yoga (yogin).
पिपीलिकाखु-नकुल-गृहगोधा-कपिञ्जलाः ।
वसन्ति स्वामिवद् गेहे ध्वस्ते यान्ति ततोऽन्यतः ॥५०॥
50. pipīlikākhu-nakula-gṛhagodhā-kapiñjalāḥ .
vasanti svāmivad gehe dhvaste yānti tato'nyataḥ.
50. pipīlikākhu-nakula-gṛhagodhā-kapiñjalāḥ vasanti
svāmivat gehe dhvaste yānti tataḥ anyataḥ
50. Ants, rats, mongooses, house lizards, and partridges live in a house as if they were its masters. When the house is destroyed, they simply go elsewhere.
दुः खन्तु स्वामिनो ध्वंसे तस्य तेषां न किञ्चन ।
वेश्मनो यत्र राजेन्द्र सोपमा योगसिद्धये ॥५१॥
51. duḥ khantu svāmino dhvaṃse tasya teṣāṃ na kiñcana .
veśmano yatra rājendra sopamā yogasiddhaye.
51. duḥkham tu svāminaḥ dhvaṃse tasya teṣām na kiñcana
veśmanaḥ yatra rājendra sā upamā yogasiddhaye
51. But for the master, there is sorrow (duḥkha) in its destruction; for them (the animals), there is nothing at all. This analogy, O king of kings (rājendra), is for the attainment of spiritual realization (yoga).
मृद्वाहिकाल्पदेहापि मुखाग्रेणाप्यणीयसा ।
करोति मृद्भारचयमुपदेशः स योगिनः ॥५२॥
52. mṛdvāhikālpadehāpi mukhāgreṇāpyaṇīyasā .
karoti mṛdbhāracayamupadeśaḥ sa yoginaḥ.
52. mṛdvāhikālpadehā api mukhāgreṇa api aṇīyasā
karoti mṛdbhāracayam upadeśaḥ saḥ yoginaḥ
52. Even a tiny-bodied ant (mṛdvāhikā), though its mouth is extremely small, creates a pile of earth. This is an instruction (upadeśa) for the spiritual practitioner (yogin).
पशुपक्षिमनुष्याद्यैः पत्रपुष्पफलान्वितम् ।
वृक्षं विलुप्यमानन्तु दृष्ट्वा सिध्यन्ति योगिनः ॥५३॥
53. paśupakṣimanuṣyādyaiḥ patrapuṣpaphalānvitam .
vṛkṣaṃ vilupyamānantu dṛṣṭvā sidhyanti yoginaḥ.
53. paśupakṣimanuṣyādyaiḥ patrapuṣpaphalānvitam
vṛkṣam vilupyamānam tu dṛṣṭvā sidhyanti yoginaḥ
53. When spiritual practitioners (yogin) see a tree, adorned with leaves, flowers, and fruits, being plundered by animals, birds, humans, and others, they attain spiritual realization (siddhi).
रुरुशावविषाणाग्रमालक्ष्य तिलकाकृतिम् ।
सह तेन विवर्धन्तं योगी सिद्धिमवाप्नुयात् ॥५४॥
54. ruruśāvaviṣāṇāgramālakṣya tilakākṛtim .
saha tena vivardhantaṃ yogī siddhimavāpnuyāt.
54. ruruśāvaviṣāṇāgram ālakṣya tilakākṛtim saha
tena vivardhantam yogī siddhim avāpnuyāt
54. By intently observing the tip of a young deer's horn, which resembles a tilaka mark and grows along with the animal, a practitioner of yoga (yogī) may attain spiritual accomplishment (siddhi).
द्रवपूर्णमुपादाय पात्रमारोहतो भुवः ।
तुङ्गमार्गं विलोक्योच्चैर्विज्ञातं किं न योगिना ॥५५॥
55. dravapūrṇamupādāya pātramārohato bhuvaḥ .
tuṅgamārgaṃ vilokyoccairvijñātaṃ kiṃ na yoginā.
55. dravapūrṇam upādāya pātram ārohataḥ bhuvaḥ
tuṅgamārgam vilokya uccaiḥ vijñātam kim na yoginā
55. When one takes a vessel filled with liquid and ascends from the ground, by observing the high path (the unchanging, horizontal surface of the liquid), is this principle not profoundly understood by a practitioner of yoga (yogī)?
सर्वस्वे जीवनायालं निखाते पुरुषस्य या ।
चेष्टा तां तत्त्वतो ज्ञात्वा योगिनः कृतकृत्यता ॥५६॥
56. sarvasve jīvanāyālaṃ nikhāte puruṣasya yā .
ceṣṭā tāṃ tattvato jñātvā yoginaḥ kṛtakṛtyatā.
56. sarvasve jīvanāya alam nikhāte puruṣasya yā
ceṣṭā tām tattvataḥ jñātvā yoginaḥ kṛtakṛtyatā
56. That effort (ceṣṭā) of a person (puruṣa) which is sufficient for his livelihood even when all his possessions (sarvasva) are lost or ruined (nikhāta) – having truly understood this, a practitioner of yoga (yogī) achieves ultimate fulfillment.
तद्गृहं यत्र वसतिः तद्भोज्यं येन जीवति ।
येन सम्पद्यते चार्थस्तत्सुखं ममतात्र का ॥५७॥
57. tadgṛhaṃ yatra vasatiḥ tadbhojyaṃ yena jīvati .
yena sampadyate cārthastatsukhaṃ mamatātra kā.
57. tad gṛham yatra vasatiḥ tad bhojyam yena jīvati
yena sampadyate ca arthaḥ tat sukham mamatā atra kā
57. That is a home where one truly resides. That is food by which one sustains life. And that is happiness by which one's purpose (artha) is fulfilled. What sense of possessiveness (mamatā) can there be in these things?
अभ्यर्थितोऽपि तैः कार्यं करोति करणैर्यथा ।
तथा बुध्यादिभिर्योगी पारक्यैः साधयेत्परम् ॥५८॥
58. abhyarthito'pi taiḥ kāryaṃ karoti karaṇairyathā .
tathā budhyādibhiryogī pārakyaiḥ sādhayetparam.
58. abhyarthitaḥ api taiḥ kāryam karoti karaṇaiḥ yathā
| tathā buddhyādibhiḥ yogī pārakyaiḥ sādhayet param
58. Just as an instrument, even when impelled by others, performs its function using its own means, similarly, a practitioner of yoga (yogī) should achieve the supreme goal (param) by using the intellect and other faculties that inherently belong to another, namely nature (prakṛti).
जड उवाच ।
ततः प्रणम्यात्रिपुत्रमलर्कः स महीपतिः ।
प्रश्रयावनतो वाक्यमुवाचातिमुदान्वितः ॥५९॥
59. jaḍa uvāca .
tataḥ praṇamyātriputramalarkaḥ sa mahīpatiḥ .
praśrayāvanato vākyamuvācātimudānvitaḥ.
59. jaḍaḥ uvāca | tataḥ praṇamya atriputram alarkaḥ sa
mahīpatiḥ | praśrayāvanataḥ vākyam uvāca atimudānvitaḥ
59. Jaḍa said: Then, King Alarka, having bowed down to the son of Atri, full of immense joy and bowed with humility, spoke these words.
अलर्क उवाच ।
दिष्ट्यादेवैरिदं ब्रह्मन् पराभिभवसम्भवम् ।
उपपादितमत्युग्रं प्राणसन्देहदं भयम् ॥६०॥
60. alarka uvāca .
diṣṭyādevairidaṃ brahman parābhibhavasambhavam .
upapāditamatyugraṃ prāṇasandehadaṃ bhayam.
60. alarkaḥ uvāca | diṣṭyā adēvaiḥ idam brahman
parābhibhavasambhavam upapāditam atyugram prāṇasandehadam bhayam
60. Alarka said: "O Brahmin (brahman)! Fortunately, this extremely fierce and life-threatening danger, caused by the non-gods (adēva), has arisen due to defeat by enemies."
दिष्ट्या काशिपतेर्भूरि-बलसम्पत्पराक्रमः ।
यदुच्छेदादिहायातः स युष्मत्सङ्गदो मम ॥६१॥
61. diṣṭyā kāśipaterbhūri-balasampatparākramaḥ .
yaducchedādihāyātaḥ sa yuṣmatsaṅgado mama.
61. diṣṭyā kāśipateḥ bhūribalasampatparākramaḥ yat
ucchedāt iha āyātaḥ saḥ yuṣmatsaṅgadaḥ mama
61. diṣṭyā kāśipateḥ bhūribalasampatparākramaḥ saḥ
yat ucchedāt iha āyātaḥ mama yuṣmatsaṅgadaḥ
61. Fortunately, the illustrious Lord of Kashi, renowned for his immense strength, prosperity, and valor, due to whose [forceful] eradication [of adversaries], has arrived here, and he is the one granting me your [esteemed] company.
दिष्ट्या मन्दबलश्चाहं दिष्ट्या भृत्याश्च मे हताः ।
दिष्ट्या कोषः क्षयं योतो दिष्ट्याहं भीतिमागतः ॥६२॥
62. diṣṭyā mandabalaścāhaṃ diṣṭyā bhṛtyāśca me hatāḥ .
diṣṭyā koṣaḥ kṣayaṃ yoto diṣṭyāhaṃ bhītimāgataḥ.
62. diṣṭyā mandabalaḥ ca aham | diṣṭyā bhṛtyāḥ ca me hatāḥ
| diṣṭyā koṣaḥ kṣayam yātaḥ | diṣṭyā aham bhītim āgataḥ
62. Fortunately, I am weak in strength. Fortunately, my servants have been killed. Fortunately, my treasury has been depleted. Fortunately, I have become full of fear.
दिष्ट्या त्वत्पादयुगलं मम स्मृतिपथं गतम् ।
दिष्ट्या त्वदुक्तयः सर्वा मम चेतसि संस्थितः ॥६३॥
63. diṣṭyā tvatpādayugalaṃ mama smṛtipathaṃ gatam .
diṣṭyā tvaduktayaḥ sarvā mama cetasi saṃsthitaḥ.
63. diṣṭyā tvatpādayugalam mama smṛtipatham gatam
diṣṭyā tvat uktayaḥ sarvāḥ mama cetasi saṃsthitaḥ
63. Fortunately, your feet have come into my memory. Fortunately, all your teachings are firmly established in my consciousness.
दिष्ट्या ज्ञानं ममोत्पन्नं भवतश्च समागमात् ।
भवता चैव कारुण्यं दिष्ट्या ब्रह्मन् कृतं मम ॥६४॥
64. diṣṭyā jñānaṃ mamotpannaṃ bhavataśca samāgamāt .
bhavatā caiva kāruṇyaṃ diṣṭyā brahman kṛtaṃ mama.
64. diṣṭyā jñānam mama utpannam bhavataḥ ca samāgamāt
bhavatā ca eva kāruṇyam diṣṭyā brahman kṛtam mama
64. Fortunately, knowledge has arisen in me through our association. And indeed, O brahmin, you have fortunately shown me kindness.
अनर्थोऽप्यर्थतां याति पुरुषस्य शुभोदये ।
यथेदमुपकाराय व्यसनं सङ्गमात्तव ॥६५॥
65. anartho'pyarthatāṃ yāti puruṣasya śubhodaye .
yathedamupakārāya vyasanaṃ saṅgamāttava.
65. anarthaḥ api arthatām yāti puruṣasya śubha udaye
yathā idam upakārāya vyasanam saṅgamāt tava
65. Even a misfortune (anartha) turns into a blessing (arthatā) for a person (puruṣa) when auspiciousness dawns. Just as this current distress (vyasana) has become beneficial through my association with you.
सुबाहुरुपकारी मे स च काशिपतिः प्रभो ।
ययोः कृतेऽहं संप्राप्तो योगीश भवतोऽन्तिकम् ॥६६॥
66. subāhurupakārī me sa ca kāśipatiḥ prabho .
yayoḥ kṛte'haṃ saṃprāpto yogīśa bhavato'ntikam.
66. subāhuḥ upakārī me saḥ ca kāśipatiḥ prabho yayoḥ
kṛte aham saṃprāptaḥ yogīśa bhavataḥ antikam
66. Subahu was a benefactor to me, and so was the King of Kāśi, O Lord. It is for their sake that I have arrived in your presence, O master of yogīs (yogīśa).
सोऽहन्तव प्रसादाग्नि-निर्दग्धाज्ञानकिल्विषः ।
तथा यतिष्ये येनेदृङ् न भूयां दुः खभाजनम् ॥६७॥
67. so'hantava prasādāgni-nirdagdhājñānakilviṣaḥ .
tathā yatiṣye yenedṛṅ na bhūyāṃ duḥ khabhājanam.
67. saḥ aham tava prasādāgni-nirdagdhājñānakilviṣaḥ
tathā yatiṣye yena īdṛk na bhūyām duḥkhabhājanam
67. Therefore, I, whose ignorance and sins have been burnt away by the fire of your grace, will strive in such a way that I may not again become a recipient of suffering like this.
परित्यजिष्ये गार्हस्थ्यमार्तिपादपकाननम् ।
त्वत्तोऽनुज्ञां समासाद्य ज्ञानदातुर्महात्मनः ॥६८॥
68. parityajiṣye gārhasthyamārtipādapakānanam .
tvatto'nujñāṃ samāsādya jñānadāturmahātmanaḥ.
68. parityajiṣye gārhasthyam ārtipādapakānanam
tvattaḥ anujñām samāsādya jñānadātuḥ mahātmanaḥ
68. I will abandon the householder's life, which is a forest of affliction-bearing trees. Having obtained permission from you, the great-souled giver of knowledge.
दत्तात्रेय उवाच ।
गच्छ राजेन्द्र भद्रं ते यथा ते कथितं मया ।
निर्ममो निरहङ्कारस्तथा चर विमुक्तये ॥६९॥
69. dattātreya uvāca .
gaccha rājendra bhadraṃ te yathā te kathitaṃ mayā .
nirmamo nirahaṅkārastathā cara vimuktaye.
69. dattātreyaḥ uvāca gaccha rājendra bhadram te yathā te
kathitam mayā nirmamaḥ nirahaṅkāraḥ tathā cara vimuktaye
69. Dattātreya said: 'Go, O King, welfare be to you. As it has been declared by me, act accordingly - without attachment and without ego (ahaṅkāra) - for liberation (mokṣa).'
जड उवाच ।
एवमुक्तः प्रणम्यैनमाजगाम त्वरान्वितः ।
यत्र काशिपतिर्भ्राता सुबाहुश्चास्य सोऽग्रजः ॥७०॥
70. jaḍa uvāca .
evamuktaḥ praṇamyainamājagāma tvarānvitaḥ .
yatra kāśipatirbhrātā subāhuścāsya so'grajaḥ.
70. jaḍaḥ uvāca evam uktaḥ praṇamya enam ājagāma tvarānvitaḥ
yatra kāśipatiḥ bhrātā subāhuḥ ca asya saḥ agrajaḥ
70. Jaḍa said: 'Having been addressed thus, he, filled with urgency, bowed to him and went to where his elder brother, Subāhu, the King of Kāśi, was.'
समुत्पत्य महाबहुं सोऽलर्कः काशिभूपतिम् ।
सुबाहोरग्रतो वीरमुवाच प्रहसन्निव ॥७१॥
71. samutpatya mahābahuṃ so'larkaḥ kāśibhūpatim .
subāhoragrato vīramuvāca prahasanniva.
71. samutpatya mahābāhum saḥ alarkaḥ kāśibhūpatim
subāhoḥ agrataḥ vīram uvāca prahasan iva
71. Alarka, having swiftly approached, spoke to the mighty-armed King of Kashi, the hero, in front of Subahu, as if laughing.
राज्यकामुक काशीश भुज्यतां राज्यमूर्जितम् ।
तथा च रोचते तद्वत् सुबाहोः संप्रयच्छ वा ॥७२॥
72. rājyakāmuka kāśīśa bhujyatāṃ rājyamūrjitam .
tathā ca rocate tadvat subāhoḥ saṃprayaccha vā.
72. rājyakāmuka kāśīśa bhujyatām rājyam ūrjitam
tathā ca rocatē tadvat subāhoḥ saṃprayaccha vā
72. O King of Kashi, who desires a kingdom, enjoy this prosperous kingdom. Or, if it pleases you to do so, give it to Subahu.
काशिराज उवाच ।
किमलर्क परित्यक्तं राज्यं ते संयुगं विना ।
क्षत्रियस्य न धर्मोऽयं भवांश्च क्षत्रधर्मवित् ॥७३॥
73. kāśirāja uvāca .
kimalarka parityaktaṃ rājyaṃ te saṃyugaṃ vinā .
kṣatriyasya na dharmo'yaṃ bhavāṃśca kṣatradharmavit.
73. kāśirāja uvāca kim alarka parityaktam rājyam te saṃyugam
vinā kṣatriyasya na dharmaḥ ayam bhavān ca kṣatradharmavit
73. The King of Kashi spoke: "Why, O Alarka, have you abandoned the kingdom without a battle? This is not the intrinsic nature (dharma) of a kshatriya, and you yourself are a knower of the kshatriya's duty (dharma)."
निर्जितामात्यवर्गस्तु त्यक्त्वा मरणजं भयम् ।
सन्दधीत शरं राजा लक्ष्यमुद्दिश्य वैरिणम् ॥७४॥
74. nirjitāmātyavargastu tyaktvā maraṇajaṃ bhayam .
sandadhīta śaraṃ rājā lakṣyamuddiśya vairiṇam.
74. nirjitāmātyavargaḥ tu tyaktvā maraṇajam bhayam
sandadhīta śaram rājā lakṣyam uddiśya vairiṇam
74. Indeed, a king whose retinue of ministers has been conquered should abandon the fear born of death and, aiming at the enemy, prepare his arrow (for discharge).
तं जित्वा नृपतिर्भोगान् यथाभिलषितान् वरान् ।
भुञ्जीत परमं सिद्ध्यै यजेत च महामखैः ॥७५॥
75. taṃ jitvā nṛpatirbhogān yathābhilaṣitān varān .
bhuñjīta paramaṃ siddhyai yajeta ca mahāmakhaiḥ.
75. tam jitvā nṛpatiḥ bhogān yathābhilaṣitān varān
bhuñjīta paramam siddhyai yajeta ca mahāmakhaiḥ
75. nṛpatiḥ tam jitvā yathābhilaṣitān varān bhogān
bhuñjīta ca paramam siddhyai mahāmakhaiḥ yajeta
75. Having vanquished that (adversary), the king should enjoy the desired, excellent pleasures. And he should perform great Vedic rituals (yajña) for the sake of supreme accomplishment.
अलर्क उवाच ।
एवमीदृशकं वीर ममाप्यासीन्मनः पुरा ।
साम्प्रतं विपरीतार्थं शृणु चाप्यत्र कारणम् ॥७६॥
76. alarka uvāca .
evamīdṛśakaṃ vīra mamāpyāsīnmanaḥ purā .
sāmprataṃ viparītārthaṃ śṛṇu cāpyatra kāraṇam.
76. alarkaḥ uvāca evam īdṛśakam vīra mama api āsīt manaḥ
purā sāmpratam viparītārtham śṛṇu ca api atra kāraṇam
76. Alarka said: 'O hero, my mind was also like this formerly. But now its disposition is quite contrary. Listen also to the reason for this.'
यथायं भौतिकः सङ्घस्तथान्तः करणं नृणाम् ।
गुणास्तु सकलास्तद्वदशेषेष्वेव जन्तुषु ॥७७॥
77. yathāyaṃ bhautikaḥ saṅghastathāntaḥ karaṇaṃ nṛṇām .
guṇāstu sakalāstadvadaśeṣeṣveva jantuṣu.
77. yathā ayam bhautikaḥ saṅghaḥ tathā antaḥ karaṇam
nṛṇām guṇāḥ tu sakalāḥ tadvat aśeṣeṣu eva jantuṣu
77. Just as this physical aggregate (the body) exists, so also does the internal organ (antaḥkaraṇa) of human beings. And all the qualities (guṇas) are similarly present in all living beings without exception.
चिच्छक्तिरेक एवायं यदा नान्योऽस्ति कश्चन ।
तदा का नृपते ज्ञानान्मित्रारिप्रभुभृत्यता ॥७८॥
78. cicchaktireka evāyaṃ yadā nānyo'sti kaścana .
tadā kā nṛpate jñānānmitrāriprabhubhṛtyatā.
78. cit śaktiḥ ekaḥ eva ayam yadā na anyaḥ asti kaścana
tadā kā nṛpate jñānāt mitra ari prabhu bhṛtyatā
78. When this power of consciousness (cit śakti) is truly one and there is no other whatsoever, then, O king, what distinction of friend, enemy, master, or servant can arise from (such) knowledge (jñānāt)?
तन्मया दुः खमासाद्य त्वद्भयोद्भवमुत्तमम् ।
दत्तात्रेयप्रसादेन ज्ञानं प्राप्तं नरेश्वर ॥७९॥
79. tanmayā duḥ khamāsādya tvadbhayodbhavamuttamam .
dattātreyaprasādena jñānaṃ prāptaṃ nareśvara.
79. tat mayā duḥkham āsādya tvadbhayaudbhavam uttamam
dattātreyaprasādena jñānam prāptam nareśvara
79. Having experienced that great suffering which arose from the fear of you, O king, I obtained true knowledge (jñāna) by the grace of Dattātreya.
निर्जितेन्द्रियवर्गस्तु त्यक्त्वा सङ्गमशेषतः ।
मनो ब्रह्मणि सन्धाय तज्जये परमो जयः ॥८०॥
80. nirjitendriyavargastu tyaktvā saṅgamaśeṣataḥ .
mano brahmaṇi sandhāya tajjaye paramo jayaḥ.
80. nirjitendriyavargaḥ tu tyaktvā saṅgam aśeṣataḥ
manaḥ brahmaṇi sandhāya tat jaye paramaḥ jayaḥ
80. But one who has conquered their group of senses (indriya-varga), having completely abandoned attachment, and having fixed the mind (manas) in brahman, achieves supreme victory (jaya) in its (the mind's) conquest.
संसाध्यमन्यत्तत्सिद्ध्यै यतः किञ्चिन्न विद्यते ।
इन्द्रियाणि च संयम्य ततः सिद्धिं नियच्छति ॥८१॥
81. saṃsādhyamanyattatsiddhyai yataḥ kiñcinna vidyate .
indriyāṇi ca saṃyamya tataḥ siddhiṃ niyacchati.
81. saṃsādhyam anyat tatsiddhyai yataḥ kiñcit na vidyate
indriyāṇi ca saṃyamya tataḥ siddhim niyacchati
81. Nothing else needs to be accomplished for the sake of that perfection (siddhi), because nothing else exists (to be done). And having controlled the senses (indriya), one then attains that perfection (siddhi).
सोऽहं न तेऽरिर्न ममासि शत्रुः सुबाहुरेषो न ममापकारी ।
दृष्टं मया सर्वमिदं यथात्मा अन्विष्यतां भूप रिपुस्त्वयान्यः ॥८२॥
82. so'haṃ na te'rirna mamāsi śatruḥ subāhureṣo na mamāpakārī .
dṛṣṭaṃ mayā sarvamidaṃ yathātmā anviṣyatāṃ bhūpa ripustvayānyaḥ.
82. saḥ aham na te ariḥ na mama asi
śatruḥ subāhuḥ eṣaḥ na mama apakārī
dṛṣṭam mayā sarvam idam yathā ātman
anviṣyatām bhūpa ripuḥ tvayā anyaḥ
82. I am not your enemy, nor are you mine. This Subāhu is not one who harms me. I have truly perceived all this as the Self (ātman). O king, let another enemy be sought by you.
इत्थं स तेनाभिहितो नरेन्द्रो हृष्टः समुत्थाय ततः सुबाहुः ।
दिष्ट्येति तं भ्रातरमाभिनन्द्य काशीश्वरं वाक्यमिदं बभाषे ॥८३॥
83. itthaṃ sa tenābhihito narendro hṛṣṭaḥ samutthāya tataḥ subāhuḥ .
diṣṭyeti taṃ bhrātaramābhinandya kāśīśvaraṃ vākyamidaṃ babhāṣe.
83. ittham saḥ tena abhihitaḥ narendraḥ
hṛṣṭaḥ samutthāya tataḥ subāhuḥ
diṣṭyā iti tam bhrātaram abhinandya
kāśīśvaram vākyam idam babhāṣe
83. When thus addressed by him, King Subāhu, delighted, then rose up. Greeting his brother with the word 'fortunately!', he spoke these words to the Lord of Kāśī.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 (current chapter) Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134