39. Chapter 39

श्रीवसिष्ठ उवाच । इति संचिन्त्य सर्वात्मा क्षीरोदादात्मकात्पुरात् । चचाल परिवारेण सह सानुरिवाचलः ॥ १ ॥

śrīvasiṣṭha uvāca | iti saṃcintya sarvātmā kṣīrodādātmakātpurāt | cacāla parivāreṇa saha sānurivācalaḥ || 1 ||

Vasishtha continued:—Thinking thus within himself, Hari started from his abode in the Milky Ocean with his companions, and moved like the immovable Mandara mountain with all its accompaniments.

क्षीरोदतलरन्ध्रेण तेनैव स्तम्भिताम्भसा । प्रह्लादनगरं प्राप शक्रलोकमिवापरम् ॥ २ ॥

kṣīrodatalarandhreṇa tenaiva stambhitāmbhasā | prahlādanagaraṃ prāpa śakralokamivāparam || 2 ||

He entered the city of Prahlada resembling the metropolis of Indra, by a subterranean passage lying under the waters of the deep.

हेममन्दिरकोशस्थं ददर्शात्रासुरं हरिः । अथ शैलगुहालीनं समाधिस्थमिवाब्जजम् ॥ ३ ॥

hemamandirakośasthaṃ dadarśātrāsuraṃ hariḥ | atha śailaguhālīnaṃ samādhisthamivābjajam || 3 ||

He found here the prince of the Asuras, sitting under a golden dome in his hypnotic trance, like Brahma sitting in his meditative mood in a cavern of the Sumeru mountain.

तत्र ते तेजसा दैत्या वैष्णवेनावधूलिता । दूरं ययुर्दिनेशांशुवित्रस्ता इव कौशिकाः ॥ ४ ॥

tatra te tejasā daityā vaiṣṇavenāvadhūlitā | dūraṃ yayurdineśāṃśuvitrastā iva kauśikāḥ || 4 ||

There the Daityas being tinged in their bodies, by the bright rays of Vishnu's person, fled far away from him, like a flock of owls from the bright beams of the rising sun.

द्वित्रैः सहासुरैर्मुख्यैः परिवारयुतो हरिः । प्रविवेशासुरगृहं तारावानिव खं शशी ॥ ५ ॥

dvitraiḥ sahāsurairmukhyaiḥ parivārayuto hariḥ | praviveśāsuragṛhaṃ tārāvāniva khaṃ śaśī || 5 ||

Hari then being accompanied by two or three Daitya chiefs entered the apartment of Prahlada, as the bright moon enters the pavilion of the sky at eve, in company with two or three stars beside her.

वैनतेयासनस्थोऽसौ लक्ष्मीविधुतचामरः । स्वायुधादिपरीवारो देवर्षिमुनिवन्दितः ॥ ६ ॥

vainateyāsanastho'sau lakṣmīvidhutacāmaraḥ | svāyudhādiparīvāro devarṣimunivanditaḥ || 6 ||

There seated on his eagle and fanned with the flapper of Lakshmi, and armed with his weapons, and beset by the saints hymning his praise:—

महात्मन्संप्रबुध्यस्वेत्येवं विष्णुरुदाहरन् । पाञ्चजन्यं प्रदध्मौ च ध्वनयन्ककुभां गणम् ॥ ७ ॥

mahātmansaṃprabudhyasvetyevaṃ viṣṇurudāharan | pāñcajanyaṃ pradadhmau ca dhvanayankakubhāṃ gaṇam || 7 ||

He said, O great soul! rise from thy trance; and then blew his panchajanya shell, which resounded to the vault of heaven.

महता तेन शब्देन वैष्णवप्राणजन्मना । तुल्यकालपरिक्षुब्धकल्पाभ्रार्णवरंहसा ॥ ८ ॥

mahatā tena śabdena vaiṣṇavaprāṇajanmanā | tulyakālaparikṣubdhakalpābhrārṇavaraṃhasā || 8 ||

The loud peal of the Conch, blown by the breath of Vishnu, roared at once like the clouds of the sky, and the waves of the great deluge with redoubled force.

आसुरी जनता भूमौ पपातागतसंभ्रमा । मत्तलीलाभ्रनादेन राजहंसावली यथा ॥ ९ ॥

āsurī janatā bhūmau papātāgatasaṃbhramā | mattalīlābhranādena rājahaṃsāvalī yathā || 9 ||

Terrified at the sound, the Daityas fell flat and fainting on the ground; as when the flocks of swans and geese, are stunned at the thundering noise of clouds.

जहर्ष जनितानन्दा वैष्णवी गतसंभ्रमा । जनता जलदध्वानफुल्लेव कुटजावली ॥ १० ॥

jaharṣa janitānandā vaiṣṇavī gatasaṃbhramā | janatā jaladadhvānaphulleva kuṭajāvalī || 10 ||

But the party of Vaishnavas, rejoiced at the sound without the least fear;and they flushed with joy like the Kurchi flowers, blooming at the sound of the clouds.

बभूव संप्रबुद्धात्मा दानवेशः शनैःशनैः । मेघावसर उत्फुल्लकदम्ब इव कानने ॥ ११ ॥

babhūva saṃprabuddhātmā dānaveśaḥ śanaiḥśanaiḥ | meghāvasara utphullakadamba iva kānane || 11 ||

The lord of the Danavas, was slowly roused from his sleep; in the manner of the kadamba flowers, opening their florets by degrees at the intervals of rain.

ब्रह्मरन्ध्रकृतोत्थाना प्राणशक्तिरथासुरम् । शनैराक्रमयामास गङ्गा सर्वमिवार्णवम् ॥ १२ ॥

brahmarandhrakṛtotthānā prāṇaśaktirathāsuram | śanairākramayāmāsa gaṅgā sarvamivārṇavam || 12 ||

It was by an act of the excretion of his breathing, that he brought down his vital breath, which was confined in the vertical membrane of the cranium; in the manner that the stream of Ganges gushes out from the high-hill, and mixes and flows with the whole body of waters into the ocean.

क्षणादाक्रमयामास प्राणश्रीः सर्वतोऽसुरम् । उदयानन्तरं सौरी प्रभेव भुवनान्तरम् ॥ १३ ॥

kṣaṇādākramayāmāsa prāṇaśrīḥ sarvato'suram | udayānantaraṃ saurī prabheva bhuvanāntaram || 13 ||

In a moment the vital breath circulated through the whole body of Prahlada; as the solar beams spread over the whole world soon after they emanate from the solar disk at sun rise.

प्राणेषु रन्ध्रनवके प्रवृत्तेष्वथ तस्य चित् । चेत्योन्मुखी बभूवान्तः प्राणदर्पणबिम्बिता ॥ १४ ॥

prāṇeṣu randhranavake pravṛtteṣvatha tasya cit | cetyonmukhī babhūvāntaḥ prāṇadarpaṇabimbitā || 14 ||

The vital breath, having then entered into the cells of the nine organs of sense;his mind became susceptible of sensations, received through the organs of the body like reflections in a mirror.

चेतनीयोन्मुखी चेत्यं चिन्मनस्तामुपाययौ । द्वित्वं मुकुरसंक्रान्ता मुखश्रीरिव राघव ॥ १५ ॥

cetanīyonmukhī cetyaṃ cinmanastāmupāyayau | dvitvaṃ mukurasaṃkrāntā mukhaśrīriva rāghava || 15 ||

The intellect desiring to know the objects, and relying in the reflections of the senses, takes the name of the mind; as the reflection of the face in the mirror, refracts itself again to the visual organ.

किंचिदङ्कुरिते चित्ते नेत्रे विकसनोन्मुखे । शनैर्बभूवतुस्तस्य प्रातर्नीले यथोत्पले ॥ १६ ॥

kiṃcidaṅkurite citte netre vikasanonmukhe | śanairbabhūvatustasya prātarnīle yathotpale || 16 ||

The mind having thus opened or developed itself, his eyelids were about to open of themselves; like the petals of the blue lotus, opening by degrees in the morning.

प्राणापानपरामृष्टानाडीविवरसंविदः । वातार्तस्येव पद्मस्य स्पन्दोऽस्य समजायत ॥ १७ ॥

prāṇāpānaparāmṛṣṭānāḍīvivarasaṃvidaḥ | vātārtasyeva padmasya spando'sya samajāyata || 17 ||

The breathings then, by conveying the sensations to the body, through the veins and arteries, give it the power of motion;as the current breeze moves the lotuses.

निमेषान्तरमात्रेण मनः पीवरतां ययौ । तस्मिन्प्राणवशात्पूर्णे तरङ्ग इव वारिणि ॥ १८ ॥

nimeṣāntaramātreṇa manaḥ pīvaratāṃ yayau | tasminprāṇavaśātpūrṇe taraṅga iva vāriṇi || 18 ||

The same vital breath, strengthened the powers of his mind in a short time; as the billows of a river, become more powerful when it is full of water.

अथासौ विकसन्नेत्रमनःप्राणवपुर्बभौ । अर्धोदित इवादित्ये सरः स्फुरितपङ्कजम् ॥ १९ ॥

athāsau vikasannetramanaḥprāṇavapurbabhau | ardhodita ivāditye saraḥ sphuritapaṅkajam || 19 ||

At last his eyes being opened, his body shone forth with vivacity, by its mental and vital powers; as the lake blushes with blooming lotuses at the sun's rising above the horizon.

अस्मिन्नवसरे यावद्बुध्यस्वेत्यवदद्विभुः । प्रबुद्धस्तावदेषोऽभूद्बर्ही घनरवादिव ॥ २० ॥

asminnavasare yāvadbudhyasvetyavadadvibhuḥ | prabuddhastāvadeṣo'bhūdbarhī ghanaravādiva || 20 ||

At this instant, the lord bade him awake instantly at his word; and he rose as the peacock is awakened, at the roar of a cloud.

प्रफुल्लनयनं जातमननं पीवरस्मृतिम् । उवाचैनं त्रिलोकेशः पुरा नाभ्यब्जजं यथा ॥ २१ ॥

praphullanayanaṃ jātamananaṃ pīvarasmṛtim | uvācainaṃ trilokeśaḥ purā nābhyabjajaṃ yathā || 21 ||

Finding his eyes shining with lustre, and his mind strong with its past remembrance;the lord of the three worlds, spoke to him in the manner, as he had formerly addressed the lotus-born Brahma himself.

साधो स्मर महालक्ष्मीमात्मीयां स्मर चाकृतिम् । अकाण्ड एव किं देहविरामः क्रियते त्वया ॥ २२ ॥

sādho smara mahālakṣmīmātmīyāṃ smara cākṛtim | akāṇḍa eva kiṃ dehavirāmaḥ kriyate tvayā || 22 ||

O holy youth! remember your large (dominions), and bring to your mind your youthful form and figure; then think and ponder, why you causelessly transform yourself to this torpid state.

हेयोपादेयसंकल्पविहीनस्य शरीरगैः । भावाभावैस्तवार्थः किमुत्तिष्ठोत्तिष्ठ संप्रति ॥ २३ ॥

heyopādeyasaṃkalpavihīnasya śarīragaiḥ | bhāvābhāvaistavārthaḥ kimuttiṣṭhottiṣṭha saṃprati || 23 ||

You who have no good to desire nor any evil to shun, and look on want and plenty in the same light; you must know that what is destined by God, is all for your good.

स्थातव्यमिह देहेन कल्पं यावदनेन ते । वयं हि नियतिं विद्मो यथाभूतामनिन्दिताम् ॥ २४ ॥

sthātavyamiha dehena kalpaṃ yāvadanena te | vayaṃ hi niyatiṃ vidmo yathābhūtāmaninditām || 24 ||

जीवन्मुक्तेन भवता राज्य एवेह तिष्ठता । क्षेपणीया गतोद्वेगमाकल्पान्तमियं तनुः ॥ २५ ॥

jīvanmuktena bhavatā rājya eveha tiṣṭhatā | kṣepaṇīyā gatodvegamākalpāntamiyaṃ tanuḥ || 25 ||

You shall have to live here, in the living liberated state of your mind, and in full possession of your dominions, for a kalpa period;and shall have to pass your time with this body of yours, and without any anxiety or earthly trouble whatever.

तन्वां कल्पान्तशीर्णायां स्वे महिम्नि त्वयानघ । वस्तव्यं स्फुटिते कुम्भे कुम्भाकाशेन खे यथा ॥ २६ ॥

tanvāṃ kalpāntaśīrṇāyāṃ sve mahimni tvayānagha | vastavyaṃ sphuṭite kumbhe kumbhākāśena khe yathā || 26 ||

The body being decayed by this time, you shall have still to abide with your greatness of soul to the end; till the body being broken down like an earthen vessel, the vital life like the contained air of the pot, come to mix with the common air of vacuum.

कल्पान्तस्थायिनी शुद्धा दृष्टलोकपरावरा । इयं तव तनुर्जाता जीवन्मुक्तविलासिनी ॥ २७ ॥

kalpāntasthāyinī śuddhā dṛṣṭalokaparāvarā | iyaṃ tava tanurjātā jīvanmuktavilāsinī || 27 ||

Your body which is liberated in its life time, is to endure in its purity to the end of the kalpa, and will witness generations passing before it without any diminution of itself.

नोदिता द्वादशादित्या न प्रलीनाः शिलोच्चयाः । न जगज्ज्वलितं साधो तनुं त्यजसि किं मुधा ॥ २८ ॥

noditā dvādaśādityā na pralīnāḥ śiloccayāḥ | na jagajjvalitaṃ sādho tanuṃ tyajasi kiṃ mudhā || 28 ||

The end of the kalpa or doomsday, is yet too far when the twelve suns will shine together; the rocks will melt away, and the world will be burnt down to ashes. Why then do you waste away your body even now?

वायुर्वहति नोन्मत्तस्त्रिलोकीभस्मधूसरः । लोलामरकपालाङ्कस्तनुं त्यजसि किं मुधा ॥ २९ ॥

vāyurvahati nonmattastrilokībhasmadhūsaraḥ | lolāmarakapālāṅkastanuṃ tyajasi kiṃ mudhā || 29 ||

Now the winds are not raging with fury, nor is the world grey with age and covered with ashes over it. The marks on the foreheads of the immortals are still uneffaced, why then waste your body before its time?

अशोक इव मञ्जर्यः पुष्करावर्तविद्युतः । न स्फुरन्ति जगत्कोशे तनुं त्यजसि किं मुधा ॥ ३० ॥

aśoka iva mañjaryaḥ puṣkarāvartavidyutaḥ | na sphuranti jagatkośe tanuṃ tyajasi kiṃ mudhā || 30 ||

The lightnings of the deluging clouds, do not now flash nor fall down like asoka flowers, why then do you vainly waste your precious body so prematurely?

धरासाररणच्छैलाः प्रज्वलज्ज्वलनोज्ज्वलाः । ककुभो न विशीर्यन्ते तनुं त्यजसि किं मुधा ॥ ३१ ॥

dharāsāraraṇacchailāḥ prajvalajjvalanojjvalāḥ | kakubho na viśīryante tanuṃ tyajasi kiṃ mudhā || 31 ||

The skies do not pour out their showers of rain-water on earth, so as to overflood the mountain tops, nor do they burst out in fire and burn them down to ashes; why then do you waste away your body in vain?

न ब्रह्मविष्णुरुद्राख्यत्रयीशेषमिदं स्थितम् । जगज्जरठजीमूतं तनुं त्यजसि किं मुधा ॥ ३२ ॥

na brahmaviṣṇurudrākhyatrayīśeṣamidaṃ sthitam | jagajjaraṭhajīmūtaṃ tanuṃ tyajasi kiṃ mudhā || 32 ||

The old world is not yet dissolved into vapour, nor fused to fumes and smoke; neither are the deities all extinct, after leaving Brahma, Vishnu and Siva to survive them; why then do you waste yourself in vain?

न चेहाद्रिदलश्रेणिमात्रैकानुमितान्तराः । दिशो जर्जरतां यातास्तनुं त्यजसि किं मुधा ॥ ३३ ॥

na cehādridalaśreṇimātraikānumitāntarāḥ | diśo jarjaratāṃ yātāstanuṃ tyajasi kiṃ mudhā || 33 ||

The earth on all sides is yet so submerged under the water, as to present the sight of the high mountains only on it, why then waste you away your body in vain.

स्फुटदद्रीन्द्रटंकाराः कराः सौरा भ्रमन्ति खे । कल्पाभ्राणि न गर्जन्ति तनुं त्यजसि किं मुधा ॥ ३४ ॥

sphuṭadadrīndraṭaṃkārāḥ karāḥ saurā bhramanti khe | kalpābhrāṇi na garjanti tanuṃ tyajasi kiṃ mudhā || 34 ||

The sun yet does not dart his fiery rays, with such fury in the sky, as to split the mountains with hideous cracks; nor do the diluvian clouds rattle and crackle in the midway sky;

अहं भूतावकीर्णासु सालोकासु खगध्वजः । विहरामि दशाशासु मा देहमवधीरय ॥ ३५ ॥

ahaṃ bhūtāvakīrṇāsu sālokāsu khagadhvajaḥ | viharāmi daśāśāsu mā dehamavadhīraya || 35 ||

I wander everywhere on my vehicle of the eagle, and take care of all animal beings lest they die before their time, and do not therefore like your negligence of yourself.

इमे वयमिमे शैला भूतानीमान्ययं भवान् । इदं जगदिदं व्योम मा देहमवधीरय ॥ ३६ ॥

ime vayamime śailā bhūtānīmānyayaṃ bhavān | idaṃ jagadidaṃ vyoma mā dehamavadhīraya || 36 ||

Here are we and there the hills, these are other beings and that is yourself; this is the earth and that the sky, all these are separate entities and must last of themselves; why then should you neglect your body, and do not live like the living?

पीवराज्ञानयोगेन यस्य पर्याकुलं मनः । दुःखानि विनिकृन्तन्ति मरण तस्य राजते ॥ ३७ ॥

pīvarājñānayogena yasya paryākulaṃ manaḥ | duḥkhāni vinikṛntanti maraṇa tasya rājate || 37 ||

The man whose mind is deluded by gross ignorance, and one who is the mark of afflictions, is verily led to hail his death.

कृशोऽतिदुःखी मूढोऽहमेताश्चान्याश्च भावनाः । मतिं यस्यावलुम्पन्ति मरणं तस्य राजते ॥ ३८ ॥

kṛśo'tiduḥkhī mūḍho'hametāścānyāśca bhāvanāḥ | matiṃ yasyāvalumpanti maraṇaṃ tasya rājate || 38 ||

Death is welcome to him, who is too weak and too poor and grossly ignorant; and who is always troubled by such and similar thoughts in his mind.

आशापाशनिबद्धोऽन्तरितश्चेतश्च नीयते । यो विलोलमनोवृत्त्या मरणं तस्य राजते ॥ ३९ ॥

āśāpāśanibaddho'ntaritaścetaśca nīyate | yo vilolamanovṛttyā maraṇaṃ tasya rājate || 39 ||

Death is welcomed by him, whose mind is enchained in the trap of greedy desires and thrills between its hopes and fears; and who is hurried and carried about in quest of greed, and is always restless within himself.

यस्य तृष्णाः प्रभञ्जन्ति हृदयं हृतभावनाः । प्ररोहमिव गर्धेभ्यो मरणं तस्य राजते ॥ ४० ॥

yasya tṛṣṇāḥ prabhañjanti hṛdayaṃ hṛtabhāvanāḥ | prarohamiva gardhebhyo maraṇaṃ tasya rājate || 40 ||

He whose heart is parched by the thirst of greed, and whose better thoughts are choked by it, as the sprouts of corn are destroyed by worms; is the person that welcomes his death at all times.

चित्तवृत्तिलता यस्य तालोत्तालमनोवने । फलिता सुखदुःखाभ्यां मरणं तस्य राजते ॥ ४१ ॥

cittavṛttilatā yasya tālottālamanovane | phalitā sukhaduḥkhābhyāṃ maraṇaṃ tasya rājate || 41 ||

He who lets the creeping passions of his heart, grow as big as palm trees, to overshadow the forest of his mind, and bear the fruits of continued pain and pleasure, is the man who hails his death at all times.

रोमराजीलताजालं यस्येमं देहदुर्द्रुमम् । अनर्थौघो हरत्युच्चैर्मरणं तस्य राजते ॥ ४२ ॥

romarājīlatājālaṃ yasyemaṃ dehadurdrumam | anarthaugho haratyuccairmaraṇaṃ tasya rājate || 42 ||

He whose mind is festered by the weeds of cares, growing as rank as his hair on the body; and who is subject to the incessant evils of life, is the man that welcomes death for his relief.

यस्य स्वदेहविपिनमाधिव्याधिदवाग्नयः । दहन्ति लोलाङ्गलतं मरणं तस्य राजते ॥ ४३ ॥

yasya svadehavipinamādhivyādhidavāgnayaḥ | dahanti lolāṅgalataṃ maraṇaṃ tasya rājate || 43 ||

He whose body is burning under the fire of diseases, and whose limbs are slackened by age and weakness, is the man to whom death is a remedy, and who resorts to its aid for relief.

कामकोपात्मका यस्य स्फूर्जन्त्यजगरास्तनौ । अन्तःशुष्कद्रुमस्येव मरण तस्य राजते ॥ ४४ ॥

kāmakopātmakā yasya sphūrjantyajagarāstanau | antaḥśuṣkadrumasyeva maraṇa tasya rājate || 44 ||

He who is tormented by his ardent desires and raging anger, as by the poison of snake biting, is as a withered tree, and invites instant death for his release.

योऽयं देहपरित्यागस्तल्लोके मरणं स्मृतम् । न सता नासता तेन कारणं वेद्यवेदनम् ॥ ४५ ॥

yo'yaṃ dehaparityāgastalloke maraṇaṃ smṛtam | na satā nāsatā tena kāraṇaṃ vedyavedanam || 45 ||

It is the soul's quitting the body that is called death; and this is unknown to the spiritualist, who is quite indifferent about the entity and nonentity of the body.

यस्य नोत्क्रामति मतिः स्वात्मतत्त्वावलोकनात् । यथार्थदर्शिनो ज्ञस्य जीवितं तस्य शोभते ॥ ५ ॥

yasya notkrāmati matiḥ svātmatattvāvalokanāt | yathārthadarśino jñasya jīvitaṃ tasya śobhate || 5 ||

Hari then being accompanied by two or three Daitya chiefs entered the apartment of Prahlada, as the bright moon enters the pavilion of the sky at eve, in company with two or three stars beside her.

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । यः समः सर्वभावेषु जीवितं तस्य राजते ॥ ४७ ॥

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate | yaḥ samaḥ sarvabhāveṣu jīvitaṃ tasya rājate || 47 ||

Life is a blessing to him also, who is not given to his egotism, and whose understanding is not darkened by untruth, and who preserves his evenness in all conditions of life.

योऽन्तःशीतलया बुद्ध्या रागद्वेषविमुक्तया । साक्षिवत्पश्यतीदं हि जीवितं तस्य राजते ॥ ४८ ॥

yo'ntaḥśītalayā buddhyā rāgadveṣavimuktayā | sākṣivatpaśyatīdaṃ hi jīvitaṃ tasya rājate || 48 ||

His life is a blessing to him, who has the inward satisfaction and coolness of his understanding, and is free from passions and enmity; and looks on the world as a mere witness, and having his concern with nothing.

येन सम्यक्परिज्ञाय हेयोपादेयमुज्झता । चित्तस्यान्तेऽर्पितं चित्तं जीवितं तस्य शोभते ॥ ४९ ॥

yena samyakparijñāya heyopādeyamujjhatā | cittasyānte'rpitaṃ cittaṃ jīvitaṃ tasya śobhate || 49 ||

He is blest in his life, who has the knowledge of whatever is desirable or detestable to him, and lives aloof from both; with all his thoughts and feelings confined within himself;

अवस्तुसदृशे वस्तुन्यसक्तं कलनामले । येन लीनं कृतं चेतो जीवितं तस्य शोभते ॥ ५० ॥

avastusadṛśe vastunyasaktaṃ kalanāmale | yena līnaṃ kṛtaṃ ceto jīvitaṃ tasya śobhate || 50 ||

His life is blest, who views all gross things in the light of nothing, and whose heart and mind are absorbed in his silent and conscious soul.

सत्यां दृष्टिमवष्टभ्य लीलयेयं जगत्क्रिया । क्रियतेऽवासनं येन जीवितं तस्य राजते ॥ ५१ ॥

satyāṃ dṛṣṭimavaṣṭabhya līlayeyaṃ jagatkriyā | kriyate'vāsanaṃ yena jīvitaṃ tasya rājate || 51 ||

Blessed is his life, who having his sight represses it from viewing the affairs of the world, as if they are entirely unworthy of him.

नान्तस्तुष्यति नोद्वेगमेति यो विहरन्नपि । हेयोपादेयसंप्राप्तौ जीवितं तस्य शोभते ॥ ५२ ॥

nāntastuṣyati nodvegameti yo viharannapi | heyopādeyasaṃprāptau jīvitaṃ tasya śobhate || 52 ||

His life is blessed, who neither rejoices nor grieves at what is desirable or disadvantageous to him; but has his contentment in every state of his life whether favourable or not.

शुद्धपक्षस्य शुद्धस्य हंसौघः सरसो यथा । यस्माद्गुणौघो निर्याति जीवितं तस्य शोभते ॥ ५३ ॥

śuddhapakṣasya śuddhasya haṃsaughaḥ saraso yathā | yasmādguṇaugho niryāti jīvitaṃ tasya śobhate || 53 ||

He who is pure in his life, and keeps company with pure-minded men; who spreads the purity of his conduct all about, and shuns the society of the impure;is as graceful to behold, as the hoary swan with its snow white wings, in the company of the fair fowls of the silvery lake.

यस्मिन्श्रुतिपथं प्राप्ते दृष्टे स्मृतिमुपागते । आनन्दं यान्ति भूतानि जीवितं तस्य शोभते ॥ ५४ ॥

yasminśrutipathaṃ prāpte dṛṣṭe smṛtimupāgate | ānandaṃ yānti bhūtāni jīvitaṃ tasya śobhate || 54 ||

Blessed is his life, whose sight and remembrance, and the mention of whose name, give delight to all persons.

यस्योदयेषु हृदयेन जनाम्बुजानि जीवालिमन्ति सकलानि विलासवन्ति । तस्यैव भाति परिजीवितमक्षयेन्दोरापूर्णतेव दनुजेश्वर नेतरस्य ॥ ५५ ॥

yasyodayeṣu hṛdayena janāmbujāni jīvālimanti sakalāni vilāsavanti | tasyaiva bhāti parijīvitamakṣayendorāpūrṇateva danujeśvara netarasya || 55 ||

Know the life of that man, O lord of demons, to be truly happy, whose lotus-like appearance is as delightsome to the beelike eyes of men, as the sight of the full moon is delightful to the world.