यथायथा कृता भूमौ यज्ञा दानं तपश्च ते । तथातथा स्वर्गभोगाः प्रार्थयंते नरेश्वर
Just as you performed sacrifices, charity, and austerity on earth, O lord of men, so too do heavenly enjoyments await you in accordance.
ययातिरुवाच- येन कायेन सिध्येत सुकृतं दुष्कृतं भुवि । मातले तत्कथं त्यक्त्वा गच्छेल्लोकमुपार्जितम्
Yayati said: With which body does one experience the fruits of good and bad deeds on earth, Matali? How, after abandoning it, does one go to the world that was earned?
मातलिरुवाच- यत्रैवोपार्जितं कायं पंचात्मकमिदं नृप । तत्तत्रैव परित्यज्य दिव्येनैव व्रजंति तम्
Matali said: Wherever this fivefold body is acquired, O king, there itself it is abandoned, and with a divine body alone, one goes there.
इतरे मानवाः सर्वे पापपुण्यप्रसाधकाः । तेऽपि कायं परित्यज्य अधऊर्ध्वं व्रजंति वै
All other humans, who are the agents of merit and sin, also abandon the body and indeed go either below or above.
ययातिरुवाच- पंचात्मकेन कायेन सुकृतं दुष्कृतं नराः । उत्पाद्यैव प्रयांत्येव अधऊर्ध्वं तु मातले
Yayati said: With the fivefold body, men produce good and bad deeds, and then, having done so, they go either below or above, O Matali.
को विशेषो हि धर्मज्ञ भूमौ कायं परित्यजेत् । पापपुण्यप्रभावाद्वै कायस्य पतनं भवेत्
What is the distinction, O knower of dharma, if one abandons the body on earth? By the force of merit or sin, the fall of the body occurs.
दृष्टांतो दृश्यते सूत प्रत्यक्षं मर्त्यमंडले । विशेषं नैव पश्यामि पापपुण्यस्य चाधिकम्
An example is seen, O Suta, directly in the world of mortals; I see no special superiority of merit or sin.
सत्यधर्मादिकं कर्म येन कायेन मानवः । समर्जयति वै मर्त्यस्तं कस्माद्विप्रसर्जयेत्
With which body does a man accumulate acts of truth, dharma, and so on in this mortal world? Why should he abandon that body, O wise one?
आत्मा कायश्च द्वावेतौ मित्ररूपावुभावपि । कायं मित्रं परित्यज्य आत्मा याति सुनिश्चितः
The self and the body—these two, though both appear as friends, yet, abandoning the body as a friend, the self surely departs.
मातलिरुवाच- सत्यमुक्तं त्वया राजन्कायं त्यक्त्वा प्रयाति सः । संबंधो नास्ति तेनापि समं कायेन चात्मनः
Matali said: What you have said is true, O king; after abandoning the body, one departs. There is no connection between them, between the body and the self.
यस्मात्पंचत्वरूपोऽयं संधिजर्जरितः सदा । जरया पीड्यमानस्तु व्याधिभिर्दूषितः सदा
Because this body, composed of five elements, is always worn out at the joints, always afflicted by old age and corrupted by diseases,
जरादोषैः प्रभग्नोऽसौ अत्र स्थातुं स नेच्छति । आकुलव्याकुलो भूत्वा जीवस्त्यक्त्वा प्रयाति सः
Broken by the faults of old age, it does not wish to remain here; becoming agitated and distressed, the living being departs, having abandoned it.
सत्येन धर्मपुण्यैश्च दानैर्नियमसंयमैः । अश्वमेधादिभिर्यज्ञैस्तीर्थैः संयमनैस्तथा
By truth, dharma, merit, charity, restraint, self-control, sacrifices like the Ashvamedha, pilgrimages, and disciplines,
सुपुण्यैः सुकृतैश्चान्यैर्जरा नैव प्रधार्यते । पातकैश्च महाराज द्रवते कायमेव सा
Even with great merit and other good deeds, old age cannot be restrained; and, O great king, by sins the body itself dissolves.
ययातिरुवाच- कस्माज्जरा समुत्पन्ना कस्मात्कायं प्रपीडयेत् । मम विस्तरतस्त्वं च वक्तुमर्हसि सत्तम
Yayati said: From what does old age arise, and why does it afflict the body? You, O noble one, ought to explain this to me in detail.
मातलिरुवाच- हंत ते वर्णयिष्यामि जरायाः परिकारणम् । यस्माच्चेयं समुद्भूता कायमध्ये नृपोत्तम
Matali said: Indeed, I will describe to you the causes of old age, and how it emerges within the body, O foremost of kings.
पंचभूतात्मकः कायो विषयैः पंचभिः श्रितः । यदात्मा त्यजते राजन्स कायः परिधक्ष्यते
The body is composed of the five elements and is sustained by the five senses; when the self departs, O king, this body is consumed.
वह्निना दीप्यमानस्तु सरसो ज्वलते नृप । तस्माद्विजायते धूमो धूमान्मेघाश्च जज्ञिरे
When ignited by fire, the lake blazes, O king; from this arises smoke, and from the smoke clouds are formed.
मेघादापः प्रवर्तंते अद्भ्यः पृथ्वी प्रकल्पते । जलमायाति साध्वी सा यथा नारी रजस्वला
From the clouds, water is produced; from water, earth is established. The pure water arrives, just as a woman becomes menstruous.
तस्मात्प्रजायते गंधो गंधाद्रसो नृपोत्तम । रसात्प्रभवते चान्नमन्नाच्छुक्रं न संशयः
From that, fragrance is born; from fragrance, taste, O foremost of kings. From taste, food arises, and from food, semen—there is no doubt.
शुक्राद्धि जायते कायः कुरूपः काय एव च । यथा पृथ्वी सृजेद्गंधान्रसैश्चरति भूतले
From semen, the body is produced, and the body itself is formed. Just as the earth generates fragrances and moves with tastes upon its surface.
तथा कायश्चरेन्नित्यं रसाधारो हि सर्वशः । गंधश्च जायते तस्माद्गंधाद्रसो भवेत्पुनः
In the same way, the body continually moves, being the repository of tastes in every respect. From it, fragrance is born, and from fragrance, taste arises again.
तस्माज्जज्ञे महावह्निर्दृष्टांतं पश्य भूपते । यथा काष्ठाद्भवेद्वह्निः पुनः काष्ठं प्रकाशयेत्
From that, the great fire is generated; observe this analogy, O king: just as fire arises from wood and again illuminates the wood.
कायमध्ये रसादग्निस्तद्वदेव प्रजायते । तत्र संचरते नित्यं कायं पुष्णाति भूपते
Within the body, fire is produced from taste, just so. It continually moves there, nourishing the body, O king.
यावद्रसस्य चाधिक्यं तावज्जीवः प्रशांतिमान् । चरित्वा तादृशं वह्निः क्षुधारूपेण वर्तते
As long as there is abundance of taste, the life-force remains tranquil. When the fire has consumed such taste, it manifests as hunger.
अन्नमिच्छत्यसौ तीव्रः पयसा च समन्वितम् । प्रदानं लभते चान्नमुदकं चापि भूपते
It intensely desires food, accompanied by milk. It receives food and water, O king.
शोणितं चरते वह्निस्तद्वद्वीर्यं न संशयः । यक्ष्मरोगो भवेत्तस्मात्सर्वकायप्रणाशकः
The fire moves through blood, and likewise through semen—there is no doubt. From this arises the disease of consumption, which destroys the entire body.
रसाधिक्यं भवेद्राजन्नथ वह्निः प्रशाम्यति । रसेन पीड्यमानस्तु ज्वररूपोभिजायते
When there is excess taste, O king, the fire is subdued. Overwhelmed by taste, it appears in the form of fever.
ग्रीवा पृष्ठं कटिं पायुं सर्वास्वेव तु संधिषु । आरुध्य तिष्ठते वह्निः काये वह्निः प्रवर्तते
The fire occupies the neck, back, waist, anus, and all the joints; it remains established in the body and operates as fire within.
तस्याऽधिक्यं चरेन्नित्यं कायं पुष्णाति सर्वतः । रसस्तु बंधमायाति बलरूपो भवेत्तदा
Its abundance continually moves, nourishing the body everywhere. Taste becomes bound and then takes the form of strength.