52. Chapter 52

श्रीवसिष्ठ उवाच । एतस्मिन्नन्तरे राम लीलोवाच सरस्वतीम् । श्वासावशेषमालोक्य मूढं भर्तारमग्रगम् ॥ १ ॥

śrīvasiṣṭha uvāca | etasminnantare rāma līlovāca sarasvatīm | śvāsāvaśeṣamālokya mūḍhaṃ bhartāramagragam || 1 ||

Vasishtha said:—In the meanwhile, O Rama! Lila seeing her husband lying insensible before her and about to breathe his last, thus spoke to Sarasvati.

प्रवृत्तो देहमुत्स्रष्टुं मद्भर्तायमिहाम्बिके । ज्ञप्तिरुवाच । एवंरूपमहारम्भे संग्रामे राष्ट्रसंभ्रमे ॥ २ ॥

pravṛtto dehamutsraṣṭuṃ madbhartāyamihāmbike | jñaptiruvāca | evaṃrūpamahārambhe saṃgrāme rāṣṭrasaṃbhrame || 2 ||

Behold, O mother! my husband is about to shuffle his mortal coil in this perilous war, which has laid waste his whole kingdom.

संपन्नेऽपि स्थितेऽप्युच्चैर्विचित्रारम्भमन्थरे । न किंचिदपि संपन्नं राष्ट्रं न च महीतलम् ॥ ३ ॥

saṃpanne'pi sthite'pyuccairvicitrārambhamanthare | na kiṃcidapi saṃpannaṃ rāṣṭraṃ na ca mahītalam || 3 ||

Sarasvati replied:—This combat that you saw to be fought with such fury, and lasting so long in the field, was neither fought in thy kingdom nor in any part of this earth.

न स्थितं क्वचनाप्येव स्वप्नात्मकमिदं जगत् । तस्य तन्मण्डपस्यान्तः शवस्य निकटाम्बरे ॥ ४ ॥

na sthitaṃ kvacanāpyeva svapnātmakamidaṃ jagat | tasya tanmaṇḍapasyāntaḥ śavasya nikaṭāmbare || 4 ||

It occurred nowhere except in the vacant space of the shrine, containing the dead body of the Brahman; and where it appeared as the phantom of a dream only.

इदं भूराष्ट्रमाभाति भर्तृजीवस्य तेऽनघे । अन्तःपुरगृहान्ते तदिदं राष्ट्रान्वितोदरम् ॥ ५ ॥

idaṃ bhūrāṣṭramābhāti bhartṛjīvasya te'naghe | antaḥpuragṛhānte tadidaṃ rāṣṭrānvitodaram || 5 ||

This land which appeared as the realm of thy living lord Viduratha, was situated with all its territories in the inner apartment of Padma.

वसिष्ठविप्रगेहेऽन्तर्विन्ध्याद्रिग्रामके स्थितम् । वसिष्ठविप्रगेहेन्तः शवगेहजगत्स्थितम् ॥ ६ ॥

vasiṣṭhavipragehe'ntarvindhyādrigrāmake sthitam | vasiṣṭhavipragehentaḥ śavagehajagatsthitam || 6 ||

Again it was the sepulchral tomb of the Brahman Vasishtha, situated in the hilly village of Vindya, that exhibited these varying scenes of the mortal world within itself.

शवगेहजगत्कुक्षाविदं गेहजगत्स्थितम् । एवमेष महारम्भो जगत्त्रयमयो भ्रमः ॥ ७ ॥

śavagehajagatkukṣāvidaṃ gehajagatsthitam | evameṣa mahārambho jagattrayamayo bhramaḥ || 7 ||

As the departed soul views the vision of the past world within its narrow tomb; so is the appearance of all worldly accidents unreal in their nature. Gloss:—The apparitions appearing before the souls of the dead lying in their tombs, are as false as the appearances presenting themselves before the living souls in their tomb of this world. The souls of the living and the dead are both alike in their nature, and both susceptible of the like dreams and visions.

त्वया मयाऽनयाऽनेन संयुक्तः सार्णवावनिः । गिरिग्रामकदेहान्तर्मध्ये गगनकोशके ॥ ८ ॥

tvayā mayā'nayā'nena saṃyuktaḥ sārṇavāvaniḥ | girigrāmakadehāntarmadhye gaganakośake || 8 ||

These objects that we see here as realities, including these bodies of mine and thine and this Lila's, together with this earth and these waters, are just the same as the phantoms rising in the tomb of the deceased Brahman of the hilly region.

स्वात्मैव कचति व्यर्थो न कचत्येव वा क्वचित् । तत्पदं परमं विद्धि नाशोत्पादविवर्जितम् ॥ ९ ॥

svātmaiva kacati vyartho na kacatyeva vā kvacit | tatpadaṃ paramaṃ viddhi nāśotpādavivarjitam || 9 ||

It is the soul which presents the images of things, and nothing external which is wholly unreal can cast its reflection on the soul. Therefore know thy soul as the true essence which is increate and immortal, and the source of all its creations within itself. Note:—The subjective is the cause of the objective and not this of that.

स्वयं कचितमाभातं शान्तं परमनामयम् । किल मण्डपगेहेन्तः स्वस्वभावोदितात्मनि ॥ १० ॥

svayaṃ kacitamābhātaṃ śāntaṃ paramanāmayam | kila maṇḍapagehentaḥ svasvabhāvoditātmani || 10 ||

The soul reflects on its inborn images without changing itself in any state, and thus it was the nature of the Brahman's soul, that displayed these images in itself within the sphere of his tomb.

एवमारम्भघनयोरपि मण्डपयोस्तयोः । उदरे शून्यमाकाशमेवास्ति न जगद्भ्रमः ॥ ११ ॥

evamārambhaghanayorapi maṇḍapayostayoḥ | udare śūnyamākāśamevāsti na jagadbhramaḥ || 11 ||

But the illusion of the world with all its commotion, was viewed in the vacant space of the souls of the Brahman and Padma, and not displayed in the empty space of their tombs, where there was no such erroneous reflection of the world.

भ्रमद्रष्टुरभावे हि कीदृशी भ्रमता भ्रमे । नास्त्येव भ्रमसत्तातो यदस्ति तदजं पदम् ॥ १२ ॥

bhramadraṣṭurabhāve hi kīdṛśī bhramatā bhrame | nāstyeva bhramasattāto yadasti tadajaṃ padam || 12 ||

There is no error or illusion anywhere, except in the misconception of the observer; therefore the removal of the fallacy from the mind of the viewer, leads him to the perception of the light of truth.

भ्रमो दृश्यमसत्तस्य द्रष्टृदृश्यदशा कुतः । द्रष्टृदृश्यक्रमाभावादद्वयं सहजं हि तत् ॥ १३ ॥

bhramo dṛśyamasattasya draṣṭṛdṛśyadaśā kutaḥ | draṣṭṛdṛśyakramābhāvādadvayaṃ sahajaṃ hi tat || 13 ||

Error consists in taking the unreal for the real, and in thinking the viewer and the view or the subjective and objective as different from each other. It is the removal of the distinction of the subjective and objective, that leads us to the knowledge of unity.

तत्पदं परमं विद्धि नाशोत्पादविवर्जितम् । स्वयं कचितमाभातं शान्तमाद्यमनामयम् ॥ १४ ॥

tatpadaṃ paramaṃ viddhi nāśotpādavivarjitam | svayaṃ kacitamābhātaṃ śāntamādyamanāmayam || 14 ||

Know the Supreme soul to be free from the acts of production and destruction, and it is his light that displays all things of which He is the source; and learn the whole outer nature as having no existence nor change in itself.

किल मण्डपगेहान्तः स्वस्वभावोदितात्मनि । विहरन्ति जनास्तत्र स्वगेहे स्वव्यवस्थया ॥ १५ ॥

kila maṇḍapagehāntaḥ svasvabhāvoditātmani | viharanti janāstatra svagehe svavyavasthayā || 15 ||

But the souls of other beings, exhibit their own natures in themselves; as those in the sepulchral vault of the Brahman, displayed the various dispositions to which they were accustomed.

न जगत्तत्र नो सर्गः कश्चिदप्यनुभूयते । तेनाहमजमाकाशं जगदित्येव वर्तते ॥ १६ ॥

na jagattatra no sargaḥ kaścidapyanubhūyate | tenāhamajamākāśaṃ jagadityeva vartate || 16 ||

The soul has no notion of the outer world or any created thing in it; its consciousness of itself as an increate vacuity, comprehends its knowledge of the world in itself.

सर्वं शून्यात्मविज्ञानं मेर्वादिगिरिजालकम् । नेदं कुड्यमयं किंचिद्यथा स्वप्ने महापुरम् ॥ १७ ॥

sarvaṃ śūnyātmavijñānaṃ mervādigirijālakam | nedaṃ kuḍyamayaṃ kiṃcidyathā svapne mahāpuram || 17 ||

The knowledge of the mountain chains of Meru and others, is included under the knowledge in the vacuity of the soul; there is no substance or solidity in them as in a great city seen in a dream.

देशे प्रादेशमात्रेऽपि गिरिजालमयान्यपि । वज्रसाराणि खान्येव लक्षाणि जगतो विदुः ॥ १८ ॥

deśe prādeśamātre'pi girijālamayānyapi | vajrasārāṇi khānyeva lakṣāṇi jagato viduḥ || 18 ||

The soul views hundreds of mountainous ranges and thousands of solid worlds, drawn in the small compass of the mind, as in its state of dreaming.

जगन्ति सुबहून्येव संभवन्त्यणुकेऽपि च । कदलीपल्लवानीव संनिवेशेन भूरिशः ॥ १९ ॥

jaganti subahūnyeva saṃbhavantyaṇuke'pi ca | kadalīpallavānīva saṃniveśena bhūriśaḥ || 19 ||

Multitudes of worlds, are contained in a grain of the brain of the mind; as the long leaves of the plantain tree, are contained in one of its minute seeds.

त्रिजगच्चिदणावन्तरस्ति स्वप्नपुरं यथा । तस्याप्यन्तश्चिदणवस्तेष्वप्येकैकशो जगत् ॥ २० ॥

trijagaccidaṇāvantarasti svapnapuraṃ yathā | tasyāpyantaścidaṇavasteṣvapyekaikaśo jagat || 20 ||

All the three worlds are contained in an atom as the intellect, in the same manner as great cities are seen in a dream; and all the particles of intellect within the mind, have each the representation of a world in it.

तेषां यस्मिञ्जगत्येष पद्मो राजा शवः स्थितः । लीला तव सपत्नीयं प्राप्ता पूर्वतरा शुभे ॥ २१ ॥

teṣāṃ yasmiñjagatyeṣa padmo rājā śavaḥ sthitaḥ | līlā tava sapatnīyaṃ prāptā pūrvatarā śubhe || 21 ||

Now this Lila thy step-dame, has already gone to the world which contains the sepulchre of Padma, before the spirit of Viduratha could join the same.

यदैव मूर्च्छामायाता लीलेयं पुरतस्तव । तदैव भर्तुः पद्मस्य शवस्य निकटे स्थिता ॥ २२ ॥

yadaiva mūrcchāmāyātā līleyaṃ puratastava | tadaiva bhartuḥ padmasya śavasya nikaṭe sthitā || 22 ||

The moment when Lila fell in a swoon in thy presence, know her spirit to be immediately conveyed to him and placed by his side.

लीलोवाच । कथमेषा पुरा देवि संपन्ना तत्र देहिनी । कथं च तत्सपत्नीकभावमाप्तवती स्थिता ॥ २३ ॥

līlovāca | kathameṣā purā devi saṃpannā tatra dehinī | kathaṃ ca tatsapatnīkabhāvamāptavatī sthitā || 23 ||

Lila asked said:—Tell me, O goddess! how was this lady endowed here with my form before, and how is she translated to and placed as my step-dame beside my deceased husband?

ते चास्या वद किं रूपं पश्यन्त्यथ वदन्ति किम् । तद्गेहवरवास्तव्याः समासेनेति मे वद ॥ २४ ॥

te cāsyā vada kiṃ rūpaṃ paśyantyatha vadanti kim | tadgehavaravāstavyāḥ samāseneti me vada || 24 ||

Tell me in short, in what form she is now viewed by the people in Padma's house, and the manner in which they are talking to her at present.

श्रीदेव्युवाच । श्रृणु सर्वं समासेन यथापृष्टं वदामि ते । लीले लीलास्ववृत्तान्तमन्तदं दृश्यदुर्दशम् ॥ २५ ॥

śrīdevyuvāca | śrṛṇu sarvaṃ samāsena yathāpṛṣṭaṃ vadāmi te | līle līlāsvavṛttāntamantadaṃ dṛśyadurdaśam || 25 ||

The goddess replied:—Hear Lila, what I will relate to thee in brief in answer to thy question, regarding the life and death of this Lila as an image of thyself.

पद्मस्तव स भर्तैष भ्रान्तिं तावत्ततामिमाम् । इयं जगन्मयी तस्मिन्नेव सद्मनि पश्यति ॥ २६ ॥

padmastava sa bhartaiṣa bhrāntiṃ tāvattatāmimām | iyaṃ jaganmayī tasminneva sadmani paśyati || 26 ||

It is thy husband Padma, that beholds these illusions of the world spread before him in the same sepulchre in the person of Viduratha.

भ्रान्तियुद्धमिदं युद्धमेषा भ्रान्तिर्जनोऽजनः । भ्रान्त्यैवास्तीह मरणमेष चैवं भ्रमात्मकः ॥ २७ ॥

bhrāntiyuddhamidaṃ yuddhameṣā bhrāntirjano'janaḥ | bhrāntyaivāstīha maraṇameṣa caivaṃ bhramātmakaḥ || 27 ||

He fought this battle as thou didst see in his reverie, and this Lila resembling thyself was likewise a delusion. These his men and enemies were but illusions, and his ultimate death, was as illusory as a phantom of the imagination, like all other things in this world.

भ्रमक्रमेणानेनैव लीलास्य दयिता स्थिता । त्वं चैषा च वरारोहे स्वप्नमात्रं वराङ्गने ॥ २८ ॥

bhramakrameṇānenaiva līlāsya dayitā sthitā | tvaṃ caiṣā ca varārohe svapnamātraṃ varāṅgane || 28 ||

It was his self delusion, that showed him this Lila as his wife, and it is the same deceit of a dream, which deludes thee to believe thyself as his consort.

यथा भवत्यावेतस्य स्वप्नमात्रं वराङ्गने । तथा भवत्योर्भर्तैष तथैवाहमपि स्वयम् ॥ २९ ॥

yathā bhavatyāvetasya svapnamātraṃ varāṅgane | tathā bhavatyorbhartaiṣa tathaivāhamapi svayam || 29 ||

As it is a mere dream that makes you both to think yourselves as his wives, so he deems himself as your husband, and so do I rely on my existence.

जगच्छोभैवेदृशीयं दृश्यमेतदिहोच्यते । एतदेव परिज्ञातं दृश्यशब्दार्थमुज्प्तति ॥ ३० ॥

jagacchobhaivedṛśīyaṃ dṛśyametadihocyate | etadeva parijñātaṃ dṛśyaśabdārthamujptati || 30 ||

The world with all its beauty, is said to be the spectre of a vision; wherefore knowing it a mere visionary scene, we must refrain from relying any faith in this visible phantasmagoria.

एवमेषा त्वमेषा च संपन्नैवमसौ नृपः । अहं चात्मनि सत्यत्वं गता सर्वतयात्मनः ॥ ३१ ॥

evameṣā tvameṣā ca saṃpannaivamasau nṛpaḥ | ahaṃ cātmani satyatvaṃ gatā sarvatayātmanaḥ || 31 ||

Thus this Lila, yourself and this king Viduratha, are but phantoms of your fancy: and so am I also, unless I believe to exist in the self-existent spirit.

इमे वयमिहान्योन्यं संपन्नाश्चोदिता इति । इत्थं सर्वात्मकतया महाचिद्धनसंस्थितेः ॥ ३२ ॥

ime vayamihānyonyaṃ saṃpannāścoditā iti | itthaṃ sarvātmakatayā mahāciddhanasaṃsthiteḥ || 32 ||

The belief of the existence of this king and his people, and of ourselves as united in this place, proceeds from the fulness of that intellect, which fills the whole plenitude.

एवमेषा स्थिता राज्ञी हारिहासविलासिनी । लीला विलोलवदना नवयौवनशालिनी ॥ ३३ ॥

evameṣā sthitā rājñī hārihāsavilāsinī | līlā vilolavadanā navayauvanaśālinī || 33 ||

So this queen Lila also situated in this place with her youthful beauty, and smiling so charmingly with her blooming face, is but an image of divine beauty.

पेशलाचारमधुरा मधुरोदारभाषिणी । कोकिलास्वरसंकाशा मदमन्मथमन्थरा ॥ ३४ ॥

peśalācāramadhurā madhurodārabhāṣiṇī | kokilāsvarasaṃkāśā madamanmathamantharā || 34 ||

See how gentle and graceful are her manners, and how very sweet is her speech; her voice is as dulcet as the notes of the Kokila, and her motions as slow as those of a lovelorn maiden.

असितोत्पलपत्राक्षी वृत्तपीनपयोधरा । कान्ता काञ्चनगौराङ्गी पक्वबिम्बफलाधरा ॥ ३५ ॥

asitotpalapatrākṣī vṛttapīnapayodharā | kāntā kāñcanagaurāṅgī pakvabimbaphalādharā || 35 ||

Behold her eyelids like the leaves of the blue lotus, and her swollen breasts rounded as a pair of snow-balls; her form is as bright as liquid gold, and her lips as red as a brace of ripe Vimba fruits.

त्वत्संकल्पात्मकस्यैषा यदा भर्तुर्मनःकला । तदा त्वत्सदृशाकारा स्थितैषा चिच्चमत्कृतौ ॥ ३६ ॥

tvatsaṃkalpātmakasyaiṣā yadā bharturmanaḥkalā | tadā tvatsadṛśākārā sthitaiṣā ciccamatkṛtau || 36 ||

This is but a form of thee as thou didst desire to be to please thy husband, and it is the very figure of thy own self, that thou now beholdest with wonder.

त्वद्भर्तुर्मरणे क्षिप्रं समनन्तरमेव हि । त्वद्भर्त्रैषा पुरो दृष्टा त्वत्संकल्पात्मनामुना ॥ ३७ ॥

tvadbharturmaraṇe kṣipraṃ samanantarameva hi | tvadbhartraiṣā puro dṛṣṭā tvatsaṃkalpātmanāmunā || 37 ||

After the death of thy husband, his soul caught the same reflection of thy image, as thou didst desire to be hereafter; and which thou now seest in the person of the young Lila before thee.

यदाधिभौतिकं भावं चेतोऽनुभवति स्वयम् । चेत्यं सन्मयमेवात आतिवाहिककल्पनम् ॥ ३८ ॥

yadādhibhautikaṃ bhāvaṃ ceto'nubhavati svayam | cetyaṃ sanmayamevāta ātivāhikakalpanam || 38 ||

Whenever the mind has a notion or sensation or fancy of some material object, the abstract idea of its image is surely imprinted in the intellect.

यदाधिभौतिकं भावं चेतो वेत्ति न सन्मयम् । आतिवाहिकसंकल्पस्तदा सत्योपजायते ॥ ३९ ॥

yadādhibhautikaṃ bhāvaṃ ceto vetti na sanmayam | ātivāhikasaṃkalpastadā satyopajāyate || 39 ||

As the mind comes to perceive the unreality of material objects, it thenceforth begins to entertain the ideas of their abstract entities within itself.

अथो मरणसंवित्त्या पुनर्जन्ममये भ्रमे । त्वं हि संविदितानेन त्वया च गत एव सः ॥ ४० ॥

atho maraṇasaṃvittyā punarjanmamaye bhrame | tvaṃ hi saṃviditānena tvayā ca gata eva saḥ || 40 ||

It was the thought of his sure death, and the erroneous conception of the transmigration of his soul in the body of Viduratha, that represented to Padma thy desired form of the youthful Lila, which was the idol of his soul.

इत्थं त्वां दृष्टवानेष दृष्टश्चैव त्वयेति च । त्वमप्यात्मनि संपन्ना सर्वगत्वाच्चिदात्मनः ॥ ४१ ॥

itthaṃ tvāṃ dṛṣṭavāneṣa dṛṣṭaścaiva tvayeti ca | tvamapyātmani saṃpannā sarvagatvāccidātmanaḥ || 41 ||

It was thus that thou wast seen by him and he was beheld by thee according to your desires; and thus both of you though possest of the same unvaried soul which pervades all space, are made to behold one another in your own ways.

ब्रह्म सर्वगतं यस्माद्यथा यत्र यदोदितम् । भवत्याशु तथा तत्र स्वप्नशक्त्यैव पश्यति ॥ ४२ ॥

brahma sarvagataṃ yasmādyathā yatra yadoditam | bhavatyāśu tathā tatra svapnaśaktyaiva paśyati || 42 ||

As the spirit of Brahma is all pervasive, and manifests itself in various ways in all places; it is beheld in different lights, according to the varying fancies (vikshepa sakti); or tendencies (vasana sakti) of men, like the ever-changeful scenes appearing to us in our visions and dreams.

सर्वत्र सर्वशक्तित्वाद्यत्र या शक्तिरुन्नयेत् । आस्ते तत्र तथा भाति तीव्रसंवेगहेतुतः ॥ ४३ ॥

sarvatra sarvaśaktitvādyatra yā śaktirunnayet | āste tatra tathā bhāti tīvrasaṃvegahetutaḥ || 43 ||

The omnipotent spirit displays its various powers in all places, and these powers exert themselves everywhere, according to the strong force and capability it has infused in them.

मृतिमोहक्षणेनैव यदैतौ दंपती स्थितौ । तदैवाभ्यामिदं बुद्धं प्रतिभासवशाद्हृदि ॥ ४४ ॥

mṛtimohakṣaṇenaiva yadaitau daṃpatī sthitau | tadaivābhyāmidaṃ buddhaṃ pratibhāsavaśādhṛdi || 44 ||

When this pair remained in their state of death-like insensibility, they beheld all these phantoms in their inner souls, by virtue of their reminiscence and desires.

आवयोः पितरावेताविमे वै चापि मातरौ । देश एष धनं चेदं कर्मेदं पूर्वमीदृशम् ॥ ४५ ॥

āvayoḥ pitarāvetāvime vai cāpi mātarau | deśa eṣa dhanaṃ cedaṃ karmedaṃ pūrvamīdṛśam || 45 ||

That such and such person were their fathers and such their mothers before, that they lived in such places, had such properties of theirs, and did such acts erewhile.

आवां विवाहितावेवमेवं नामैकतां गतौ । एतयोः सापि जनता याता तत्रैव सत्यताम् ॥ ४६ ॥

āvāṃ vivāhitāvevamevaṃ nāmaikatāṃ gatau | etayoḥ sāpi janatā yātā tatraiva satyatām || 46 ||

That they were joined together in marriage, and the multitude which they saw in their minds, appeared to them as realities for the time in their imagination.

तथैवात्रास्ति दृष्टान्तः प्रत्यक्षं स्वप्नवेदनम् । इत्येवंभावया लीले लीलयाहमथार्चिता ॥ ४७ ॥

tathaivātrāsti dṛṣṭāntaḥ pratyakṣaṃ svapnavedanam | ityevaṃbhāvayā līle līlayāhamathārcitā || 47 ||

This is an instance that shows our sensible perceptions, to be no better than our dreams; and it was in this deluded state of Lila's mind, that I was worshipped and prayed by her:—

नाहं स्यां विधवेत्येवं वरो दत्तो मयाप्यसौ । इत्यर्थेन मृता पूर्वमेवेह खलु बालिका ॥ ४८ ॥

nāhaṃ syāṃ vidhavetyevaṃ varo datto mayāpyasau | ityarthena mṛtā pūrvameveha khalu bālikā || 48 ||

In order to confer upon her the boon that she might not become a widow; and it was by virtue of this blessing of mine, that this girl had died before her husband's death.

भवतां चेतनांशानामहं चेतनधर्मिणी । कुलदेवी सदा पूज्या स्वत एव करोम्यहम् ॥ ४९ ॥

bhavatāṃ cetanāṃśānāmahaṃ cetanadharmiṇī | kuladevī sadā pūjyā svata eva karomyaham || 49 ||

I am the progeny of Brahma, and the totality of that intelligence of which all beings participate: it is for this reason that I was adored by her as the Kula Devi or tutelar divinity of all living beings.

अथास्या जीवको देहात्प्राणमारुतरूपधृक् । मनसा चलतां प्राप्तो मुखाग्रत्यक्तदेहकः ॥ ५० ॥

athāsyā jīvako dehātprāṇamārutarūpadhṛk | manasā calatāṃ prāpto mukhāgratyaktadehakaḥ || 50 ||

It was at last that her soul left her body, and fled with her mind in the form of her vital breath, through the orifice of her mouth.

ततो मरणमूर्च्छान्ते गृहेऽस्मिन्नेव चैतया । बुद्धौ भावित आकाशे दृष्टो जीवात्मना ततः ॥ ५१ ॥

tato maraṇamūrcchānte gṛhe'sminneva caitayā | buddhau bhāvita ākāśe dṛṣṭo jīvātmanā tataḥ || 51 ||

Then after the insensibility attendant upon her death was over, she understood in her intellect her living soul to be placed in the same empty space with the departed spirit of Padma.

संपन्नैषा हरिणनयना चन्द्रबिम्बाननश्रीर्मानोन्नद्धा दयितललिता कान्तमाभोक्तुकामा । पूर्वस्मृत्या सरभसमुखी संयुता मण्डलान्तः स्वप्नान्ते वाऽप्रकृतिविभवा पद्मिनी चोदितेव ॥ ५२ ॥

saṃpannaiṣā hariṇanayanā candrabimbānanaśrīrmānonnaddhā dayitalalitā kāntamābhoktukāmā | pūrvasmṛtyā sarabhasamukhī saṃyutā maṇḍalāntaḥ svapnānte vā'prakṛtivibhavā padminī coditeva || 52 ||

Her reminiscence pictured her in her youthful form, and she beheld herself as in a dream, to be situated in the same tomb. She was as a blooming lotus with her beautiful countenance, and her face was as bright as the orb of the moon; her eyes were as large as those of an antelope, and she was attended by her graceful blandishments for the gratification of her husband.