54. Chapter 54

श्रीदेव्युवाच । तस्माद्ये वेद्यवेत्तारो ये वा धर्मं परं श्रिताः । आतिवाहिकलोकांस्ते प्राप्नुवन्तीह नेतरे ॥ १ ॥

śrīdevyuvāca | tasmādye vedyavettāro ye vā dharmaṃ paraṃ śritāḥ | ātivāhikalokāṃste prāpnuvantīha netare || 1 ||

The goddess continued:—Those therefore who know the knowable God, and rely in virtue, can go to the spiritual worlds and not others.

आधिभौतिकदेहत्वं मिथ्याभ्रममयात्मकम् । कथं सत्ये स्थितिं याति च्छायास्ते कथमातपे ॥ २ ॥

ādhibhautikadehatvaṃ mithyābhramamayātmakam | kathaṃ satye sthitiṃ yāti cchāyāste kathamātape || 2 ||

All material bodies which are but false and erroneous conceptions of the mind, can have no place in Truth (the true spirit); as no shadow can have any room in sunshine.

लीला विदितवेद्या नो परमं धर्ममाश्रिता । केवलं तेन सा भर्तुः कल्पितं नगरं गता ॥ ३ ॥

līlā viditavedyā no paramaṃ dharmamāśritā | kevalaṃ tena sā bhartuḥ kalpitaṃ nagaraṃ gatā || 3 ||

Lila being ignorant of the knowable (God), and unacquainted with the highest virtue (the practice of Yoga), could go no further than the city of her lord which she had at heart.

प्रबुद्धलीलोवाच । एवमेषा प्रयाताऽस्तु भर्ता पश्य ममाम्बिके । प्रवृत्तः प्राणसंत्यागे कर्तव्यं किमिहाधुना ॥ ४ ॥

prabuddhalīlovāca | evameṣā prayātā'stu bhartā paśya mamāmbike | pravṛttaḥ prāṇasaṃtyāge kartavyaṃ kimihādhunā || 4 ||

The waking lila said:—Let her be where she is (I inquire no more about her); but will ask you of other things. You see here my husband is about to die, so tell me what must I do at present.

भावाभावेषु भावानां कथं नियतिरागता । कथं भूयोऽप्यनियतिर्मृतिजन्मादिसूचिता ॥ ५ ॥

bhāvābhāveṣu bhāvānāṃ kathaṃ niyatirāgatā | kathaṃ bhūyo'pyaniyatirmṛtijanmādisūcitā || 5 ||

Tell me the law of the being and not being of beings, and what is that destiny which destines the living beings to death.

कथं स्वभावसंसिद्धिः कथं सत्ता पदार्थगा । कथमग्न्यादिपूष्णत्वं पृथ्व्यादौ स्थिरता कथम् ॥ ६ ॥

kathaṃ svabhāvasaṃsiddhiḥ kathaṃ sattā padārthagā | kathamagnyādipūṣṇatvaṃ pṛthvyādau sthiratā katham || 6 ||

What is it that determined the natures of things and gave existence to the categories of objects. What is it that has caused the warmth of the fire and sun, and gave stability to the earth?

हिमादिषु कथं शैत्यं का सत्ता कालखादिषु । भावाभावग्रहोत्सर्गस्थूलसूक्ष्मदृशः कथम् ॥ ७ ॥

himādiṣu kathaṃ śaityaṃ kā sattā kālakhādiṣu | bhāvābhāvagrahotsargasthūlasūkṣmadṛśaḥ katham || 7 ||

Why is coldness confined to the frost and the like, and what forms the essence of time and space; what are the causes of the different states of things and their various changes, and the causes of the solidity of some and tenuity of others?

कथमत्यन्तमुच्छ्रायं तृणगुल्मनरादिकम् । वस्तु नायात्यनिष्टेऽपि स्थिते स्वोच्छ्रायकारणे ॥ ८ ॥

kathamatyantamucchrāyaṃ tṛṇagulmanarādikam | vastu nāyātyaniṣṭe'pi sthite svocchrāyakāraṇe || 8 ||

What is that which causes the tallness of trees and men above the grass and brambles; and why is it that many things dwindle and decay in the course and capability of growth?

श्रीदेव्युवाच । महाप्रलयसंपत्तौ सर्वार्थास्तमये सति । अनन्ताकाशमाशान्तं सद्ब्रह्मैवावतिष्ठते ॥ ९ ॥

śrīdevyuvāca | mahāpralayasaṃpattau sarvārthāstamaye sati | anantākāśamāśāntaṃ sadbrahmaivāvatiṣṭhate || 9 ||

The goddess said:—At the universal dissolution of the world, when all things are dissolved in the formless void; there remains the only essence of Brahma, in the form of the infinite sky stretching beyond the limits of creation on all sides.

तच्चिद्रूपतया तेजःकणोऽहमिति चेतति । स्वप्ने संविद्यथा हि त्वमाकाशगमनादि च ॥ १० ॥

taccidrūpatayā tejaḥkaṇo'hamiti cetati | svapne saṃvidyathā hi tvamākāśagamanādi ca || 10 ||

It then reflects in its intellect in the form of a spark of fire, as you are conscious of your aerial journey in a dream.

तेजःकणोऽसौ स्थूलत्वमात्मनात्मनि विन्दति । असत्यमेव सत्याभं ब्रह्माण्डं तदिदं स्मृतम् ॥ ११ ॥

tejaḥkaṇo'sau sthūlatvamātmanātmani vindati | asatyameva satyābhaṃ brahmāṇḍaṃ tadidaṃ smṛtam || 11 ||

This atomic spark then increased in its size in the divine spirit, and having no substance of itself, appeared what is commonly styled the ideal world.

तत्रान्तर्ब्रह्म तद्वेत्ति ब्रह्मायमहमित्यथ । मनोराज्यं स कुरुते स्वात्मैवं तदिदं जगत् ॥ १२ ॥

tatrāntarbrahma tadvetti brahmāyamahamityatha | manorājyaṃ sa kurute svātmaivaṃ tadidaṃ jagat || 12 ||

The spirit of God residing in it, thought itself as Brahma—the soul of the world, who reigned over it in his form of the mind, as if it was identic with the real world itself.

तस्मिन्प्रथमतः सर्गे या यथा यत्र संविदः । कचितास्तास्तथा तत्र स्थिता अद्यापि निश्चलाः ॥ १३ ॥

tasminprathamataḥ sarge yā yathā yatra saṃvidaḥ | kacitāstāstathā tatra sthitā adyāpi niścalāḥ || 13 ||

The primary laws that he has appointed to all things at their first creation, the same continue invariably in force with them to the present time.

यद्यथा स्फुरितं चित्तं तत्तथा ह्यात्मचिद्भवेत् । स्वयमेवानियमतस्तत्तत्स्यान्नेह किंचन ॥ १४ ॥

yadyathā sphuritaṃ cittaṃ tattathā hyātmacidbhavet | svayamevāniyamatastattatsyānneha kiṃcana || 14 ||

The minds of all turn in the same way as it was willed by the divine mind, and there is nothing which of itself can go beyond the law which the divine will has assigned to it.

न च नाम नकिंचित्त्वं युज्यते विश्वरूपिणः । त्यक्त्वा समस्तसंस्थानं हेम तिष्ठति वै कथम् ॥ १५ ॥

na ca nāma nakiṃcittvaṃ yujyate viśvarūpiṇaḥ | tyaktvā samastasaṃsthānaṃ hema tiṣṭhati vai katham || 15 ||

It is improper to say that all formal existences, are nothing, because they remain in their substance (of the divine spirit), after disappearance of their forms; as the substance of gold remains the same after alteration of its shape and form.

सर्गादौ स्वयमेवान्तश्चिद्यथा कचितात्मनि । हिमाग्न्यादितयाद्यापि सा तथास्ते स्वसत्तया ॥ १६ ॥

sargādau svayamevāntaścidyathā kacitātmani | himāgnyāditayādyāpi sā tathāste svasattayā || 16 ||

The elementary bodies of fire and frost still continue in the same state, as their elements were first formed in the Divine mind in the beginning of creation.

तस्मात्स्वसत्तासंत्यागः सतः कर्तुं न युज्यते । यदा चिदास्ते तेनेयं नियतिर्न विनश्यति ॥ १७ ॥

tasmātsvasattāsaṃtyāgaḥ sataḥ kartuṃ na yujyate | yadā cidāste teneyaṃ niyatirna vinaśyati || 17 ||

Nothing therefore has the power to forsake its own nature, as long as the divine intellect continues to direct his eternal laws and decrees which are appointed to all.

यद्यथा कचितं यत्र व्योमरूप्यपि पार्थिवम् । सर्गादौ तस्य चलितुमद्ययावन्न युज्यते ॥ १८ ॥

yadyathā kacitaṃ yatra vyomarūpyapi pārthivam | sargādau tasya calitumadyayāvanna yujyate || 18 ||

It is impossible for any thing to alter its nature now from the eternal stamp, which Divine will has set upon all the substantial and ideal forms of creation.

या यथा चित्प्रकचिता प्रतिपक्षविदं विना । न सा ततः प्रचलति वेदनाभ्यासतः स्वयम् ॥ १९ ॥

yā yathā citprakacitā pratipakṣavidaṃ vinā | na sā tataḥ pracalati vedanābhyāsataḥ svayam || 19 ||

As the Divine Intellect knows no opposition in its way, it never turns from the tenor of its own wonted intelligence which directs the destinies of all.

जगदादावनुत्पन्नं यच्चेदमनुभूयते । तत्संविद्व्योमकचनं स्वप्नस्त्रीसुरतं यथा ॥ २० ॥

jagadādāvanutpannaṃ yaccedamanubhūyate | tatsaṃvidvyomakacanaṃ svapnastrīsurataṃ yathā || 20 ||

But know in the first place the world to be no created thing. All this that appears to exist, is but a display of the notions in our consciousness, like the appearances in our dreams.

असत्यमेव सत्याभं प्रतिभानमिदं स्थितम् । इति स्वभावसंपत्तिरिति भूतानुभूतयः ॥ २१ ॥

asatyameva satyābhaṃ pratibhānamidaṃ sthitam | iti svabhāvasaṃpattiriti bhūtānubhūtayaḥ || 21 ||

The unreal appears as real, as the shadow seems to be the substance. Our notions of things are the properties of our nature.

सर्गादौ या यथा रूढा संवित्कचनसंततिः । साद्याप्यचलितान्येन स्थिता नियतिरुच्यते ॥ २२ ॥

sargādau yā yathā rūḍhā saṃvitkacanasaṃtatiḥ | sādyāpyacalitānyena sthitā niyatirucyate || 22 ||

The manner in which the intellect exhibited itself, in its different manifestations, at the beginning, the same continues in its course to this time, and is known as the samvid-kachana or manifestations of consciousness, which constitute the niyati—course or system of the universe.

गृहीतव्योमसंवित्तिचिद्व्योम व्योमतां गतम् । गृहीतकालतासंविच्चिन्नभः कालतां गतम् ॥ २३ ॥

gṛhītavyomasaṃvitticidvyoma vyomatāṃ gatam | gṛhītakālatāsaṃviccinnabhaḥ kālatāṃ gatam || 23 ||

The sky is the manifestation of the intellectual idea of vacuity in the divine mind; and the idea of duration in the intellect, appeared in the form of the parts of time.

गृहीतजलसंवित्तिचिद्व्योम वारिवत्स्थितम् । स्वप्ने यथा हि पुरुषः पश्यत्यात्मनि वारिताम् ॥ २४ ॥

gṛhītajalasaṃvitticidvyoma vārivatsthitam | svapne yathā hi puruṣaḥ paśyatyātmani vāritām || 24 ||

The idea of liquidity evolved itself in the form of water in the divine mind; in the same manner as one dreams of water and seas in his own mind.

स्वप्नचित्संविदाभाति भवत्येषा यथास्थिता । चिच्चमत्कारचातुर्यादसदेतत्समूहते ॥ २५ ॥

svapnacitsaṃvidābhāti bhavatyeṣā yathāsthitā | ciccamatkāracāturyādasadetatsamūhate || 25 ||

We are conscious of our dreams in some particular state of our intellect, and it is the wonderfully cunning nature of the intellect, that makes us think the unreal as real.

खत्वं जलत्वमुर्वीत्वमग्निवायुत्वमप्यसत् । वेत्त्यन्तः स्वप्नसंकल्पध्यानेष्विव चितिः स्वयम् ॥ २६ ॥

khatvaṃ jalatvamurvītvamagnivāyutvamapyasat | vettyantaḥ svapnasaṃkalpadhyāneṣviva citiḥ svayam || 26 ||

The ideas of the reality of earth, air, fire and water are all false; and the intellect perceives them within itself, as its false dreams and desires and reveries.

मरणानन्तरं कर्मफलानुभवनक्रमम् । सर्वसंदेहशान्त्यर्थं मृतिश्रेयस्करं श्रृणु ॥ २७ ॥

maraṇānantaraṃ karmaphalānubhavanakramam | sarvasaṃdehaśāntyarthaṃ mṛtiśreyaskaraṃ śrṛṇu || 27 ||

Now hear me tell you about death, for removing your doubts with regard to the future state; that death is destined for our good, in as much as it leads us to the enjoyment of the fruits of acts in this life.

रूढादिसर्गे नियतिर्यैकद्वित्रिचतुःशता । पूर्वादिष्वायुषः पुंसां तस्या मे नियतिं श्रृणु ॥ २८ ॥

rūḍhādisarge niyatiryaikadvitricatuḥśatā | pūrvādiṣvāyuṣaḥ puṃsāṃ tasyā me niyatiṃ śrṛṇu || 28 ||

Our lives are destined in the beginning to extend to one, two, three and four centuries in the different Kali, Dwapara, Treta and Satya ages of the world.

देशकालक्रियाद्रव्यशुद्ध्यशुद्धी स्वकर्मणाम् । न्यूनत्वे चाधिकत्वे च नृणां कारणमायुषः ॥ २९ ॥

deśakālakriyādravyaśuddhyaśuddhī svakarmaṇām | nyūnatve cādhikatve ca nṛṇāṃ kāraṇamāyuṣaḥ || 29 ||

It is however by virtue of place and time, of climate and food, and our good or bad actions and habits, that human life extends above or descends below these limits.

स्वकर्मधर्मे ह्रसति हसत्यायुर्नृणामिह । वृद्धे वृद्धिमुपायाति सममेव भवेत्समे ॥ ३० ॥

svakarmadharme hrasati hasatyāyurnṛṇāmiha | vṛddhe vṛddhimupāyāti samameva bhavetsame || 30 ||

Falling short of one's duties lessens his life, as his excelling in them lengthens its duration; but the mediocrity of his conduct keeps it within its proper bound.

बालमृत्युप्रदैर्बालो युवा यौवनमृत्युदैः । वृद्धमृत्युप्रदैर्वृद्धः कर्मभिर्मृतिमृच्छति ॥ ३१ ॥

bālamṛtyupradairbālo yuvā yauvanamṛtyudaiḥ | vṛddhamṛtyupradairvṛddhaḥ karmabhirmṛtimṛcchati || 31 ||

Boys die by acts causing infant diseases and untimely deaths; so do the young and old die of acts that bring on juvenile and senile weakness, sickness and ultimate death.

यो यथाशास्त्रमारब्धं स्वधर्मनुमतिष्ठति । भाजनं भवति श्रीमान्स यथाशास्त्रमायुषः ॥ ३२ ॥

yo yathāśāstramārabdhaṃ svadharmanumatiṣṭhati | bhājanaṃ bhavati śrīmānsa yathāśāstramāyuṣaḥ || 32 ||

He who goes on doing his duties as prescribed by law of the Sastras, becomes both prosperous and partaker of the long life allotted by the rule of the Sastra.

एवं कर्मानुसारेण जन्तुरन्त्यां दशामितः । भवन्त्यन्तं गतवतो दृङ्मर्मच्छेदवेदनाः ॥ ३३ ॥

evaṃ karmānusāreṇa janturantyāṃ daśāmitaḥ | bhavantyantaṃ gatavato dṛṅmarmacchedavedanāḥ || 33 ||

So likewise do men meet their last state and future reward, according to the nature of their acts in life-time; or else their old age is subjected to regret and remorse, and all kinds of bodily and mental maladies and anxieties.

प्रबुद्धलीलोवाच । मरणं मे समासेन कथयेन्दुसमानने । किं सुखं मरणं किं वा दुःखं मृत्वा च किं भवेत् ॥ ३४ ॥

prabuddhalīlovāca | maraṇaṃ me samāsena kathayendusamānane | kiṃ sukhaṃ maraṇaṃ kiṃ vā duḥkhaṃ mṛtvā ca kiṃ bhavet || 34 ||

Lila said:—Tell me in short, O moon-faced goddess! something more with regard to death; as to whether it is a pleasure or pain to die, and what becomes of us after we are dead and gone from here.

श्रीदेव्युवाच । त्रिविधाः पुरुषाः सन्ति देहस्यान्ते मुमूर्षवः । मूर्खोऽथ धारणाभ्यासी युक्तिमान्पुरुषस्तथा ॥ ३५ ॥

śrīdevyuvāca | trividhāḥ puruṣāḥ santi dehasyānte mumūrṣavaḥ | mūrkho'tha dhāraṇābhyāsī yuktimānpuruṣastathā || 35 ||

The goddess replied:—Dying men are of three kinds, and have different ends upon their death. These are those who are ignorant, and such as are practiced in yoga, and those that are reasonable and religious.

अभ्यस्य धारणानिष्ठो देहं त्यक्त्वा यथासुखम् । प्रयाति धारणाभ्यासी युक्तियुक्तस्तथैव च ॥ ३६ ॥

abhyasya dhāraṇāniṣṭho dehaṃ tyaktvā yathāsukham | prayāti dhāraṇābhyāsī yuktiyuktastathaiva ca || 36 ||

Those practicing the dharana yoga, may go wherever they like after leaving their bodies, and so the reasonable yogi is at liberty to range everywhere.

धारणा यस्य नाभ्यासं प्राप्ता नैव च युक्तिमान् । मूर्खः स्वमृतिकालेऽसौ दुःखमेत्यवशाशयः ॥ ३७ ॥

dhāraṇā yasya nābhyāsaṃ prāptā naiva ca yuktimān | mūrkhaḥ svamṛtikāle'sau duḥkhametyavaśāśayaḥ || 37 ||

He who has not practiced the dharana yoga, nor applied himself to reasoning, nor has certain hopes of the future, is called the ignorant sot, and meets with the pain and pangs of death.

वासनावेशवैवश्यं भावयन्विषयाशयः । दीनतां परमामेति परिलूनमिवाम्बुजम् ॥ ३८ ॥

vāsanāveśavaivaśyaṃ bhāvayanviṣayāśayaḥ | dīnatāṃ paramāmeti parilūnamivāmbujam || 38 ||

He whose mind is unsubdued, and full of desires and temporal cares and anxieties, becomes as distressed as a lotus torn from its stalk.

अशास्त्रसंस्कृतमतिरसज्जनपरायणः । मृतावनुभवत्यन्तर्दाहमग्नाविव च्युतः ॥ ३९ ॥

aśāstrasaṃskṛtamatirasajjanaparāyaṇaḥ | mṛtāvanubhavatyantardāhamagnāviva cyutaḥ || 39 ||

The mind that is not guided by the precepts of the Sastras, nor purified by holiness; but is addicted to the society of the wicked, is subjected to the burning sensation of fire within itself at the moment of death.

यदा घर्घरकण्ठत्वं वैरूप्यं दृष्टिवर्णजम् । गच्छत्येषोऽविवेकात्मा तदा भवति दीनधीः ॥ ४० ॥

yadā ghargharakaṇṭhatvaṃ vairūpyaṃ dṛṣṭivarṇajam | gacchatyeṣo'vivekātmā tadā bhavati dīnadhīḥ || 40 ||

At the moment when the last gurgling of the throat chokes the breath, the eye-sight is dimmed and the countenance fades away; then the rational soul also becomes hazy in its intellect.

परमान्ध्यमनालोको दिवाप्युदिततारकः । साभ्रदिग्मण्डलाभोगो घनमेचकिताम्बरः ॥ ४१ ॥

paramāndhyamanāloko divāpyuditatārakaḥ | sābhradigmaṇḍalābhogo ghanamecakitāmbaraḥ || 41 ||

A deep darkness spreads over the dimming sight, and the stars twinkle before it in day-light; the firmament appears to be obscured by clouds, and the sky presents its gloomy aspect on every side.

मर्मव्यथाविच्छुरितः प्रभ्रमदृष्टिमण्डलः । आकाशीभूतवसुधो वसुधाभूतखान्तरः ॥ ४२ ॥

marmavyathāvicchuritaḥ prabhramadṛṣṭimaṇḍalaḥ | ākāśībhūtavasudho vasudhābhūtakhāntaraḥ || 42 ||

An acute pain seizes the whole frame, and a Fata Morgana dances before the vision; the earth is turned to air and the mid-air seems to be the moving place of the dying person.

परिवृत्तककुप्चक्र उह्यमान इवार्णवे । नीयमान इवाकाशे घननिद्रोन्मुखाशयः ॥ ४३ ॥

parivṛttakakupcakra uhyamāna ivārṇave | nīyamāna ivākāśe ghananidronmukhāśayaḥ || 43 ||

The sphere of heaven revolves before him, and the tide of the sea seems to bear him away. He is now lifted up in the air, and now hurled down as in his state of dizziness or dream.

अन्धकूप इवापन्नः शिलान्तरिव योजितः । स्वयं जडीभवद्वर्णो विनिकृत्त इवाशये ॥ ४४ ॥

andhakūpa ivāpannaḥ śilāntariva yojitaḥ | svayaṃ jaḍībhavadvarṇo vinikṛtta ivāśaye || 44 ||

Now he thinks as falling in a dark pit, and then as lying in the cavern of a hill; he wants to tell aloud his torments, but his speech fails him to give utterance to his thoughts.

पततीव नभोमार्गात्तृणावर्त इवार्पितः । रथे द्रुत इवारूढो हिँमवद्गलनोन्मुखः ॥ ४५ ॥

patatīva nabhomārgāttṛṇāvarta ivārpitaḥ | rathe druta ivārūḍho hiṃmavadgalanonmukhaḥ || 45 ||

He now finds himself as falling down from the sky, and now as whirled in the air like a bundle of straws blown aloft in the air by a gust of wind. He is now riding swiftly as in a car, and now finds himself melting as snow.

व्याकुर्वन्निव संसारं बान्धवानस्पृशन्निव । भ्रमितक्षेपणेनेव वातयन्त्र इवास्थितः ॥ ४६ ॥

vyākurvanniva saṃsāraṃ bāndhavānaspṛśanniva | bhramitakṣepaṇeneva vātayantra ivāsthitaḥ || 46 ||

He desires to acquaint his friends of the evils of life and this world; but he is carried away from them as rapidly as by an air-engine,

भ्रमितो वा भ्रम इव कृष्टो रसनयेव वा । भ्रमन्निव जलावर्ते शस्त्रयन्त्र इवार्पितः ॥ ४७ ॥

bhramito vā bhrama iva kṛṣṭo rasanayeva vā | bhramanniva jalāvarte śastrayantra ivārpitaḥ || 47 ||

He whirls about as by a rotatory machine or turning wheel, and is dragged along like a beast by its halter. He wallows about as in an eddy, or turns around as the machine of some engine.

प्रोह्यमानस्तृणमिव वहत्पर्जन्यमारुते । आरुह्य वारिपूरेण निपतन्निव चार्णवे ॥ ४८ ॥

prohyamānastṛṇamiva vahatparjanyamārute | āruhya vāripūreṇa nipatanniva cārṇave || 48 ||

He is borne in the air as a straw, and is carried about as a cloud by the winds. He rises high like a vapour, and then falls down like a heavy watery cloud pouring out in the sea.

अनन्तगगने श्वभ्रे चक्रावर्ते पतन्निव । अब्धिरुर्वीविपर्यासदशामनुभवन्स्थितः ॥ ४९ ॥

anantagagane śvabhre cakrāvarte patanniva | abdhirurvīviparyāsadaśāmanubhavansthitaḥ || 49 ||

He passes through the endless space and revolves in all its vortiginous vacuities, to find as it were, a place free from the vicissitudes to which the earth and ocean are subject.

पतन्निवानवरतं प्रोत्पतन्निव चाभितः । सूत्काराकर्णनोद्भ्रान्तपूर्णसर्वेन्द्रियव्रणः ॥ ५० ॥

patannivānavarataṃ protpatanniva cābhitaḥ | sūtkārākarṇanodbhrāntapūrṇasarvendriyavraṇaḥ || 50 ||

Thus the rising and falling spirit roves without cessation, and the soul breathing hard and sighing without intermission, sets the whole body in sore pain and agony.

क्रमाच्छयामलतां यान्ति तस्य सर्वाक्षसंविदः । यथास्तं गच्छति रवौ मन्दालोकतया दिशं ॥ ५१ ॥

kramācchayāmalatāṃ yānti tasya sarvākṣasaṃvidaḥ | yathāstaṃ gacchati ravau mandālokatayā diśaṃ || 51 ||

By degrees the objects of his senses become as faint to his failing organs, as the landscape fades to view at the setting of the sun.

पूर्वापरं न जानाति स्मृतिस्तानवमागता । यथा पाश्चात्यसंध्यान्ते नष्टा दृष्टिर्दिगष्टके ॥ ५२ ॥

pūrvāparaṃ na jānāti smṛtistānavamāgatā | yathā pāścātyasaṃdhyānte naṣṭā dṛṣṭirdigaṣṭake || 52 ||

He loses the remembrance of the past and present, upon the failing of his memory at this moment; as one is at a loss to know the sides of the compass after the evening twilight has passed away.

मनः कल्पनसामर्थ्यं त्यजत्यस्य विमोहतः । अविवेकेन तेनासौ महामोहे निमज्जति ॥ ५३ ॥

manaḥ kalpanasāmarthyaṃ tyajatyasya vimohataḥ | avivekena tenāsau mahāmohe nimajjati || 53 ||

In his fit of fainting, his mind loses its power of thinking; and he is lost in a state of ignorance, at the loss of all his thoughts and sensibility.

यदैवामोहमादत्ते नादत्ते पवनस्तदा । नत्वादत्ते यदा प्राणान्मोहमायात्यलं तदा ॥ ५४ ॥

yadaivāmohamādatte nādatte pavanastadā | natvādatte yadā prāṇānmohamāyātyalaṃ tadā || 54 ||

In the state of faintishness, the vital breath ceases to circulate through the body; and at the utter stoppage of its circulation, there ensues a collapse murch'ha or swooning.

अन्योन्यपुष्टतां यातैर्मोहसंवेदनभ्रमैः । जन्तुः पाषाणतामेति स्थितमित्यादिसर्गतः ॥ ५५ ॥

anyonyapuṣṭatāṃ yātairmohasaṃvedanabhramaiḥ | jantuḥ pāṣāṇatāmeti sthitamityādisargataḥ || 55 ||

When this state of apoplexy joined with delirium, has reached its climax, the body becomes as stiff as stone by the law of inertia, ordained for living beings from the beginning.

प्रबुद्धलीलोवाच । व्यथां विमोहं मूर्च्छान्तं भ्रमं व्याधिमचेतनम् । किमर्थमयमायाति देहो ह्यष्टाङ्गवानपि ॥ ५६ ॥

prabuddhalīlovāca | vyathāṃ vimohaṃ mūrcchāntaṃ bhramaṃ vyādhimacetanam | kimarthamayamāyāti deho hyaṣṭāṅgavānapi || 56 ||

Lila said:—But tell me, O goddess, why do these pains and agonies, this fainting and delirium, and disease and insensibility, overtake the body, when it is possessed of all its eight organs entire.

श्रीदेव्युवाच । एवं संविहितं कर्म सर्गादौ स्पन्दसंविदा । यद्यस्मिन्समये दुःखं कालेनैतावतेदृशम् ॥ ५७ ॥

śrīdevyuvāca | evaṃ saṃvihitaṃ karma sargādau spandasaṃvidā | yadyasminsamaye duḥkhaṃ kālenaitāvatedṛśam || 57 ||

The goddess replied:—It is the law appointed by the author of life from the first, that such and such pains are to fall to the lot of living beings at such and such times.

स्यान्मे इत्येव संविश्य गुल्मवत्तत्स्वभावजम् । वेत्ति चित्तविजृम्भोत्थं नान्यदत्रास्ति कारणम् ॥ ५८ ॥

syānme ityeva saṃviśya gulmavattatsvabhāvajam | vetti cittavijṛmbhotthaṃ nānyadatrāsti kāraṇam || 58 ||

The primeval sin springs of itself as a plant in the conscious heart of man, and subjects him to his doomed miseries, which have no other intelligible cause.

यदा व्यथावशान्नाड्यः स्वसंकोचविकासनैः । गृह्णन्तिमारुतो देहे तदोज्झति निजां स्थितिम् ॥ ५९ ॥

yadā vyathāvaśānnāḍyaḥ svasaṃkocavikāsanaiḥ | gṛhṇantimāruto dehe tadojjhati nijāṃ sthitim || 59 ||

When the disease and its pain overpower the body, and prevent the lungs and arteries to expand and contract, in order to inhale and exhale the air, it loses its equipoise (samana) and becomes restless.

प्रविष्टा न विनिर्यान्ति गताः संप्रविशन्ति नो । यदा वाता विनाडीत्वात्तदा स्पन्दात्स्मृतिर्भवेत् ॥ ६० ॥

praviṣṭā na viniryānti gatāḥ saṃpraviśanti no | yadā vātā vināḍītvāttadā spandātsmṛtirbhavet || 60 ||

When the inhaled air does not come out, nor the exhaled breath re-enter the lungs, all pulsation is at a stop; and the organic sensations are lost in their remembrance only.

न विशत्येव वातो न निर्याति पवनो यदा । शरीरनाडीवैधुर्यान्मृत इत्युच्यते तदा ॥ ६१ ॥

na viśatyeva vāto na niryāti pavano yadā | śarīranāḍīvaidhuryānmṛta ityucyate tadā || 61 ||

When there is no ingress nor egress of the vital air, the pulse sinks and becomes motionless, and the body is said to become senseless, and the life to be extinct.

आगन्तव्यो मया नाशः कालेनैतावतेति या । पूर्वसंविदिता संविद्याति तच्चोदिता मृतिम् ॥ ६२ ॥

āgantavyo mayā nāśaḥ kālenaitāvateti yā | pūrvasaṃviditā saṃvidyāti taccoditā mṛtim || 62 ||

I shall also die away in my destined time, but my consciousness of former knowledge will all be awake at the hour of death.

ईदृशेन मयेहेत्थं भाव्यमित्यादि सर्गजा । संविद्वीजकला नाशं न कदाचन गच्छति ॥ ६३ ॥

īdṛśena mayehetthaṃ bhāvyamityādi sargajā | saṃvidvījakalā nāśaṃ na kadācana gacchati || 63 ||

Though I am dead and gone from here in this manner, yet I must mind, that the seed of my innate consciousness (the soul), is never destroyed with my life and body.

संविदो वेदनं नाम स्वभावोऽव्यतिरेकवान् । तस्मात्स्वभावसंवित्तेर्नान्ये मरणजन्मनी ॥ ६४ ॥

saṃvido vedanaṃ nāma svabhāvo'vyatirekavān | tasmātsvabhāvasaṃvitternānye maraṇajanmanī || 64 ||

Consciousness is inward knowledge and imperishable in its nature;therefore the nature of consciousness is free from birth and death.

क्वचिदावृतिमत्सौम्यं क्वचिन्नद्यां जलं यथा । क्वचित्सौम्यं क्वचिज्जीवधर्मेदं चेतनं तथा ॥ ६५ ॥

kvacidāvṛtimatsaumyaṃ kvacinnadyāṃ jalaṃ yathā | kvacitsaumyaṃ kvacijjīvadharmedaṃ cetanaṃ tathā || 65 ||

This consciousness is as clear as a fresh fountain in some persons, and as foul as tide water in others; it is bright in its form of the pure intellect—chit in some, and polluted with the passions of animal life, in its nature of the sentient or living soul—chetana in many.

यथा लतायाः पर्वाणि दीर्घाया मध्यमध्यतः । तथा चेतनसत्ताया जन्मानि मरणानि च ॥ ६६ ॥

yathā latāyāḥ parvāṇi dīrghāyā madhyamadhyataḥ | tathā cetanasattāyā janmāni maraṇāni ca || 66 ||

As a blade of grass is composed of joints in the midst, so is the even nature of the sentient or living soul; which is combined with the two states of birth and death amidst it.

न जायते न म्रियते चेतनः पुरुषः क्वचित् । स्वप्नसंभ्रमवद्भ्रान्तमेतत्पश्यति केवलम् ॥ ६७ ॥

na jāyate na mriyate cetanaḥ puruṣaḥ kvacit | svapnasaṃbhramavadbhrāntametatpaśyati kevalam || 67 ||

The sentient soul is neither born nor dead at any time; but witnesses these two states as the passing shadows and apparitions in a dream and vision.

पुरुषश्चेतनामात्रं स कदा क्वेव नश्यति । चेतनव्यतिरिक्तत्वे वदान्यत्किं पुमान्भवेत् ॥ ६८ ॥

puruṣaścetanāmātraṃ sa kadā kveva naśyati | cetanavyatiriktatve vadānyatkiṃ pumānbhavet || 68 ||

The soul is no other than the intellect, which is never destroyed anywhere by any. Say, what other thing is this soul, which is called the Purusha beside the intellect itself. Gloss. It is not the body, nor the vital breath, nor perceptions nor mind; it is not the understanding nor egoism, nor the heart nor illusion, all of which are inactive of themselves.

कोऽद्ययावन्मृतं ब्रूहि चेतनं कस्य किं कथम् । म्रियन्ते देहलक्षाणि चेतनं स्थितमक्षयम् ॥ ६९ ॥

ko'dyayāvanmṛtaṃ brūhi cetanaṃ kasya kiṃ katham | mriyante dehalakṣāṇi cetanaṃ sthitamakṣayam || 69 ||

Say then whom and what you call to be dead today, and whether the intellect is liable to disease or demise at any time and in any wise. Millions of living bodies are verily dying every day, but the intellect ever remains imperishable.

अमरिष्यन्न वै चित्तमेकस्मिन्नेव तन्मृते । अभविष्यत्सर्वभावमृतिरेकमृताविह ॥ ७० ॥

amariṣyanna vai cittamekasminneva tanmṛte | abhaviṣyatsarvabhāvamṛtirekamṛtāviha || 70 ||

The intellect never dies at the death of any living being; because all the living soul continues the same upon the demise of every body here.

वासनामात्रवैचित्र्यं यज्जीवोऽनुभवेत्स्वयम् । तस्यैव जीवमरणे नामनी परिकल्पिते ॥ ७१ ॥

vāsanāmātravaicitryaṃ yajjīvo'nubhavetsvayam | tasyaiva jīvamaraṇe nāmanī parikalpite || 71 ||

The living soul therefore, is no more than the principle which is conscious of its various desires, affections and passions. It is not that principle to which the phases of life and death are attributed by men.

एवं न कश्चिन्म्रियते जायते न च कश्चन । वासनावर्तगर्तेषु जीवो लुठति केवलम् ॥ ७२ ॥

evaṃ na kaścinmriyate jāyate na ca kaścana | vāsanāvartagarteṣu jīvo luṭhati kevalam || 72 ||

So there is none that dies, nor any one that is born at any time; it is this living principle only that continually revolves in the deep eddy of its desires.

अत्यन्तासंभवादेव दृश्यस्यासौ च वासना । नास्त्येवेति विचारेण दृढज्ञातैव नश्यति ॥ ७३ ॥

atyantāsaṃbhavādeva dṛśyasyāsau ca vāsanā | nāstyeveti vicāreṇa dṛḍhajñātaiva naśyati || 73 ||

Considering the unreality of the visible phenomena, there can be no desire for them in any body; but the inward soul that is led by its egoism to believe them as true, is subject to death at the dis-appearance of the phenomena.

अनुदितमुदितं जगत्प्रबन्धं भवभयतोऽभ्यसनैर्विलोक्य सम्यक् । अलमनुदितवासनो हि जीवो भवति विमुक्त इतीह सत्यवस्तु ॥ ७४ ॥

anuditamuditaṃ jagatprabandhaṃ bhavabhayato'bhyasanairvilokya samyak | alamanuditavāsano hi jīvo bhavati vimukta itīha satyavastu || 74 ||

The recluse ascetic flying from the fears of the world as foreign to his soul; and having none of its false desires rising in his breast, becomes liberated in his life and assimilated with the true ONE.