तद्रसः शोषमायाति जराग्नितापशोषितः । अक्षमो जायते दूति केन रूपत्वमिष्यते
That essence dries up, scorched by the heat of old age; the body becomes incapable, O messenger—how can beauty be desired?
यथा जीर्णं गृहं याति क्षयमेवं न संशयः । तथा संक्षयमायाति वार्द्धके तु कलेवरम्
Just as an old house inevitably decays, so too does the body decline in old age—there is no doubt.
ममरूपं समायातं वर्णस्येवं दिने दिने । केनाहं रूपसंयुक्ता केन रूपत्वमिष्यते
My beauty has faded day by day, just as color does; by whom am I adorned with beauty, by whom is beauty desired?
यथा जीर्णं गृहं याति केनासौ पुरुषो बली । यस्यार्थमागता दूति भवती केन शंसति
Just as an old house decays, by what means is that man strong? For whose sake have you come, O messenger—by whom is he praised?
किमु चैव त्वया दृष्टं ममांगे वद सांप्रतम् । तस्यांगादिह हीनं च दूति नास्त्यधिकं तथा
Tell me now, what have you seen in my limbs? Here, O messenger, my limbs are deficient—there is nothing more.
यथा त्वं च तथासौवै तथाहं नात्र संशयः । कस्य रूपं न विद्येत रूपवान्नास्ति भूतले
Just as you, so is he, and so am I—there is no doubt; whose beauty is not lost? There is no one truly beautiful on earth.
उच्छ्रायाः पतनांताश्च नगास्तु गिरयः शुभे । कालेन पीडिता यांति तद्वद्भूताश्च नान्यथा
Tall trees and mountains, O beautiful one, all fall in time; afflicted by time, they perish, and so do all beings—never otherwise.
अरूपो रूपवान्दिव्य आत्मा सर्वगतः शुचिः । स्थावरेष्वेव सर्वेषु जंगमेषु च दूतिके
The divine Self is formless yet possesses beauty, all-pervading and pure; it dwells in all immobile and mobile beings, O messenger.
एको निवसते शुद्धो घटेष्वेकं यथोदकम् । घटनाशात्प्रयात्येकमेकत्वं त्वं न बुध्यसे
The one pure Self resides alone, just as water in a pot; when the pot is destroyed, it returns to its oneness, but you do not understand.
पिंडनाशादयं चात्मा एकरूपो विजायते । एकं रूपं मया दृष्टं संसारे वसता सदा
When the body perishes, this Self remains single in form; I have always seen one form abiding in the world.
एवं वद स्वतं ज्ञात्वा यस्यार्थमिह चागता । दर्शयस्व अपूर्वं मे यदि भोक्तुमिहेच्छसि
Thus, speak after knowing for yourself the reason for which you have come here; show me something unprecedented, if you wish to enjoy here.
व्याधिना पीड्यमानस्य कफेनापि वृतस्य च । अंगाद्विचलते शोणः स्थानभ्रष्टोभिजायते
When one is afflicted by disease and covered with phlegm, blood flows from the limbs and arises from the loss of its proper place.
अंगसंधिषु सर्वासु पलत्वं चांतरं गतः । एकतो नाशमायाति स्वं हि रूपं परित्यजेत्
When decay enters all the joints of the limbs, it departs from one side and does not return; it abandons its own form.
विष्ठात्वं जायते शीघ्रं कृमिभिश्च भवेत्किल । तद्वद्दुःखकरं वापि निजरूपं परित्यजेत्
It quickly becomes excrement, and indeed is consumed by worms; in this way, causing pain, it gives up its own form.
श्रूयतां जायते पश्चात्कृमिदुर्गंधसंकुलम् । जायंते तत्र वै यूकाः कृमयो वा न संशयः
Listen: afterwards, it becomes filled with worms and foul odors; there, lice or worms certainly arise—there is no doubt.
सकृमिः कुरुते स्फोटं कंडूं च परिदारुणाम् । व्यथामुत्पादयेद्यूका सर्वांगं परिचालयेत्
A worm causes eruptions and intense itching; lice produce pain and make the whole body restless.
नखाग्रैर्घृष्यमाणा सा कंडूः शांता प्रजायते । तद्वत्तैश्च शृणुष्वैव सुरतस्य न संशयः
When that itching is scratched with the tips of the nails, relief arises; in the same way, hear this—there is no doubt regarding sexual pleasure.
भुंजत्येव रसान्मर्त्यः सुभिक्षान्पिबते पुनः । वायुना तेन प्राणेन पाकस्थानं प्रणीयते
A mortal enjoys tastes and drinks nourishing liquids again; by that wind, by that vital breath, it is carried to the place of digestion.
यद्भक्तं प्राणिभिर्दूति पाकस्थानं गतं पुनः । सर्वं तत्पिहितं तत्र वायुर्वै पातयेन्मलम्
Whatever food is eaten by living beings and reaches the place of digestion, all of it is covered there, and the wind expels the waste.
सारभूतो रसस्तत्र तद्रक्तश्च प्रजायते । निर्मलः शुद्धवीर्यस्तु ब्रह्मस्थानं प्रयाति च
There, the essence becomes the juice, and from that, blood is produced; pure and potent, it goes to the seat of Brahman.
आकृष्टः स समानेन नीतस्तेनापि वायुना । स्थानं न लभते वीर्यं चंचलत्वेन वर्तते
Drawn by the equalizing wind and carried by that wind as well, the potency does not find a place and remains unstable.
प्राणिनां हि कपालेषु कृमयः संति पंच वै । द्वावेतौ कर्णमूले तु नेत्रस्थाने ततः पुनः
Indeed, in the skulls of living beings, there are five worms; two are at the roots of the ears, and again at the place of the eyes.
कनिष्ठांगुलिमानेन रक्तपुच्छाश्च दूतिके । नवनीतस्य वर्णेन कृष्णपुच्छा न संशयः
O messenger, they are the size of the little finger, with red tails; some are the color of fresh butter, and some have black tails—there is no doubt.
तेषां नामापि भद्रे त्वं मत्तो निगदितं शृणु । पिंगली शृंखली नाम द्वौ कृमी कर्णमूलयोः
O fortunate one, hear from me even their names: Piṅgalī and Śṛṅkhalī are the two worms at the roots of the ears.
चपलः पिप्पलश्चैव द्वावेतौ नासिकाग्रयोः । शृंगली जंगली चान्यौ नेत्रयोरंतरस्थितौ
Capala and Pippala are the two at the tips of the nostrils; Śṛṅgalī and Jaṅgalī are the other two, situated between the eyes.
कृमीणां शतपंचाशत्तादृग्भूता न संशयः । भालांतेवस्थिताः सर्वे राजिकायाः प्रमाणतः
There are one hundred and fifty such worms—there is no doubt; all are situated at the end of the forehead, each the size of a mustard seed.
कपालरोगिणः सर्वे विकुर्वंति न संशयः । केशद्वयं मुखे तस्य विद्यते शृणु दूतिके
All those afflicted with skull diseases are certainly deformed; listen, O messenger, there are two hairs in his mouth.
प्राणिनां संक्षयं विद्धि तत्क्षणे हि न संशयः । स्वस्थाने संस्थितस्यापि प्राजापत्यस्य वै मुखे
Know that, at that very moment, there is destruction for living beings—there is no doubt; even in the mouth of one established in his own place, of the progeny of Prajāpati.
तद्वीर्यं रसरूपेण पतते नात्र संशयः । मुखेन पिबते वीर्यं तेन मत्तः प्रजायते
That virility falls in the form of essence, of this there is no doubt; through the mouth, the essence is drunk, and by that, intoxication arises.
तालुमध्यप्रदेशे च चंचलत्वेन वर्तते । इडा च पिंगला नाडी सुषुम्णाख्या च संस्थिता
In the middle region of the palate, due to its restlessness, it abides; there are the channels called iḍā and piṅgalā, and also the one known as suṣumṇā.