युष्माभिः पोषिता ये तु पुत्राद्या अन्यतोगताः
Those sons and others whom you nourished have gone elsewhere.
यथा कृतानि पापानि युष्माभिः सुबहूनि वै
Just as you committed many sins,
विचारयध्वं यूयं तु युष्माभिश्चारितं पुरा
Now reflect on what you have done in the past.
दरिद्रे ऽपि च मूर्खे च पण्डिते वा श्रियान्विते
Whether poor, foolish, learned, or endowed with wealth,
चित्रगुत्पेरितं वाक्यं श्रुत्वा ते पापिनस्तदा
Hearing these words spoken by Chitragupta, those sinners at that time—
यमाज्ञाकारिणः क्रूरश्चण्डा दूता भयानकाः
The cruel, fierce, and terrifying messengers who obey Yama’s command—
स्वदुष्कर्मफलं ते तु भुक्त्वान्ते पापशेषतः
Having experienced the fruit of their own evil deeds, and with the residue of sin remaining,
भगवन्संशयो जातो मच्चेतसि दयानिधे
O Lord, a doubt has arisen in my mind, O ocean of compassion.
धर्माश्च विविधाः प्रोक्ताः पापान्यपि बहूनि च
Various forms of righteousness have been described, as well as many kinds of sin.
दिनान्ते ब्रह्मणः प्रोक्तो नाशो लोकत्रयस्य वै
At the end of the day of Brahmā, indeed, the destruction of the three worlds is declared.
ग्रामदानादिपुण्यानां त्वयैव विधिनन्दन
You alone, O delight of the wise, have explained the merits of giving villages and other virtuous acts.
सर्वेषामेव लोकानां विनाशः प्राकृते लये
The dissolution of all worlds occurs at the time of the cosmic dissolution.
एष मे संशयो जातस्तं भवाञ्छेत्तुमर्हति
This doubt has arisen in me; you are worthy to dispel it.
साधु साधौ महाप्राज्ञ गुह्याद्गुह्यतमं त्विदम्
Excellent, excellent, O greatly wise one! This is the most secret of all secrets.
नारायणो ऽक्षरो ऽनन्तः परं ज्योतिः सनातनः
Nārāyaṇa is imperishable, infinite, the supreme and eternal light.
निर्गुणो ऽपि परानन्दो गुणवानिव भाति यः
Though without qualities, he appears as if endowed with qualities, being supreme bliss.
गुणोपाधिकभेदेषु त्रिष्वेतेषु सनातन
O eternal one, in these three distinctions arising from the adjuncts of qualities—
ब्रह्मरुपेण सृजति विष्णुरुपेण पाति च
He creates in the form of Brahmā and protects in the form of Viṣṇu.
प्रसयान्ते समुत्थाय ब्रह्मरुपी जनार्दनः
At the end of the dissolution, Janārdana arises in the form of Brahmā.
स्थावराद्याशअच विप्रेन्द्र यत्र यत्र व्यवस्थिताः
O foremost of Brāhmaṇas, wherever beings such as immovables are situated—
तस्मात्कृतानां पापानां पुण्यानां चैव सत्तम
Therefore, O best of men, of deeds done, both sinful and virtuous—
नाभुक्तं क्षीयते कर्म कल्पकोटिशतैरपि
No action, whether enjoyed or not, is destroyed even in hundreds of millions of aeons.
सर्वकर्मफलं भुक्ते परिपूर्णः सनातनः
The eternal one experiences the fruit of all actions in full.
सूजत्यवति चात्त्येतत्सर्वं सर्वभुगव्ययः
He creates, protects, and consumes all this, being the enjoyer and the cause of the dissolution of all.
स्थावरा इति विख्याता महामोहसमावृताः
Those known as 'immovables' are enveloped in great delusion.
स्थावरत्वे पृथिव्यामुत्पबीजानि जलसेकानुपदं सुसंस्कारसामग्रीवशादन्तरुष्मप्रपाचितान्युच्छूनत्वमापद्य ततो मूलभावं तन्मूलादङ्कुरोत्पत्तिस्तस्मादपि पर्णकाण्डनालादिकं काण्डेषु च प्रसवमापद्यन्ते तेषु च पुष्पसंभवः
In the state of immovability on earth, seeds are produced; following the sprinkling of water, due to the proper combination of conditions, they are ripened by the sun's heat, then attain swelling, then the state of root; from that root, a sprout arises, and from that, leaves, stalks, and stems; on the stalks, further growth occurs, and from them, flowers arise.
तानि पुष्पाणि कानिचिदफलानि कानिचित्फलहेतुभूतानि तेषु पुष्पेषु वृद्धभावेषु सत्सु तत्पुष्पमूलतस्तुषोत्पत्तिर्जायते तेषु तुषु भोक्तॄणां प्राणिनां संस्कारसामग्रीवशाद्धिमरश्मिकिरणासन्नतया तदोषधिरसस्तुषान्तः प्रविश्य क्षीरभावं समेत्य स्वकाले तण्डुलाकारतामुपगम्य प्राणिनां भोगसंस्कारवशात्संवत्सरे फलिनः स्युः
Some of those flowers bear fruit, and some do not; some are the cause of fruit. When those flowers mature, from their roots arises the husk. In those husks, by the combination of the enjoyers’ actions and the proximity of the sun’s rays, the essence of the plant enters within the husk, attains the state of milk, and in due time takes the form of rice. According to the enjoyers’ actions, in a year, they become fruitful.
ततश्च क्रिमयो भूत्वा सदादुःखबहुलाः क्षणार्ध्दं जीवन्तः क्षणार्ध्दं म्रियमाणा बलवत्प्राणिपीडायां निवारयितुमक्षमाः शीतवातादिक्लेशभूयिष्ठा नित्यं क्षुधाक्षुधिता मलमूत्रादिषु सचरन्तो दुःखमनुभवन्ति
Then, becoming worms, they are always afflicted with much suffering, living for only half a moment and dying in half a moment, unable to ward off severe torment from other beings, overwhelmed by cold, wind, and other afflictions, always hungry and thirsty, wandering in filth and urine, and experiencing pain.
तत एव पद्मयोनिमागत्य बलवद्वाधोद्वेजिता वृथोद्वेगभूयिष्ठाः क्षुत्क्षान्ता नित्यं वनचारिणो मातृष्वपि विषयातुरा वातादिक्लेषबहुलाः कश्मिंश्चिज्जन्मनि तृणाशनाः कस्मिंश्चिज्जन्मनि मांसामेध्याद्यदनाः कस्मिंश्चिज्जन्मनि कन्दमूलफलाशना दुर्बलप्राणिपीडानिरता दुःखमनुभवन्ति
From there, entering the womb of the lotus-born, they are greatly agitated by strong pain, filled with useless anxiety, always hungry and thirsty, wandering in forests, even among their mothers, driven by sense-objects, afflicted by wind and other torments. In some births, they eat grass; in others, they eat flesh and impure things; in others, they eat roots, tubers, and fruits, always engaged in harming weaker beings, and they experience suffering.
अण्डजत्वे ऽपि वाताशनामांसामेध्याद्यशनाश्च परपीडापरायणा नित्यं दुःखबहुला ग्राम्यपशुयोनिमागता अपि स्वजातिवियोगभारोद्वहनपाशादिबन्धनताडनहलादिधारणादिसर्वदुःखान्यनुभवन्ति
Even among those born from eggs, some eat wind, flesh, and impure things, devoted to harming others, always afflicted with much suffering. Even when born as domestic animals, they experience all kinds of suffering—separation from their own kind, bearing heavy loads, being bound, beaten, yoked to ploughs, and so on.