नोचेदहं विमोक्ष्यामि प्राणांस्तव समीपतः । नारद उवाच- इत्युक्त्वा मूर्छिता तस्य मुकुंदस्य प्रसूस्तदा
Otherwise, I will give up my life here at your side; Nārada said: Having spoken thus, the wife of Mukunda then fainted.
भार्या तस्य शिरः स्वांके विधाय व्यलपच्च सा । भार्योवाच- नाममार्गेण पाथोधे मदीयं वचनं शृणु
Placing her husband's head in her lap, she lamented; the wife said: Listen to my words, O ocean, by the path of your name.
रुष्टोऽसि चेत्समं मात्रा कुतो वद ममाग्रतः । न कदाचित्त्वया साधो मौनमीदृक्कृतं पुरा । केनापि लघुना भ्रात्रा ह्यपमानः कृतस्तव
If you are angry, tell me openly in my presence; never before, O noble one, have you kept such silence; has some younger brother insulted you in some way?
शुकोऽयं पंजरस्थस्ते नान्नमत्ति त्वया विना । भोजयैनं सुसिद्धान्नं कलवाचं च सारिकाम्
This parrot of yours, kept in a cage, will not eat food without you; feed him well-cooked rice, and the sweet-voiced mynah bird as well.
रामराम हरेकृष्ण विष्णो नामावलीमिति । पाठयोत्तिष्ठ निपुणौ द्वावेतौ सारिकाशुकौ
Recite to these two—the mynah and the parrot—the string of names: 'Rāma, Rāma, Hare Kṛṣṇa, Viṣṇu'; arise and teach them, for they are clever.
अपराद्धं मया किं ते यत्वं मां नाभिभाषसे । यत्त्वया मे धनं दत्तं तन्मया साधुरक्षिणम्
What offense have I committed against you, that you do not speak to me? The wealth you gave me, I have guarded faithfully.
अर्पितं यत्त्वया नाथ निजतेजो ममोदरे । सूतिकालमहं तस्य नोपेक्षे त्वामनुव्रजे
What you entrusted to me, O lord—your own brilliance within my womb—when the time of birth comes, I will not neglect it; I will follow you.
नारद उवाच- एवं विलप्य सा तस्य मुकुंदस्य प्रिया तदा । न रुरोद स्वभर्तारमनुगंतुमना सती
Nārada said: Thus lamenting, she, the beloved of Mukunda, did not weep, for she was intent on following her husband.
अथ तस्य मुकुंदस्य गुरुर्वेदायनाभिधः । संन्यासी पर्यटन्पृथ्वीं तस्य वेश्म ययौ नृप
Then the guru of Mukunda, named Vedāyana, a renunciant wandering the earth, came to his house, O king.
मुकुंदः क्व गतो माता भार्या तस्य च धीमतः । न दृश्यते तदा तेन पृष्टेत्याचष्ट चेटिका
He asked, 'Where has Mukunda gone, and his wise mother and wife? They are not to be seen.' To this, the maidservant replied.
चेटिकोवाच । स्वामिन्केनापि चौरेण मम स्वामी हतो निशि । स्नुषाया भूषणं नीतं दुकूलानि च सर्वशः
The maidservant said: My master was killed at night by a thief; the ornaments of the daughter-in-law and all the fine garments were taken.
स मृतः पतितो भूमौ हर्म्यस्योपरि तिष्ठति । तस्य माता वधूश्चैव भ्रातरश्च तदंतिके
He lies dead, fallen on the ground, on the upper floor of the mansion; his mother, wife, and brothers are there beside him.
विलपंति महाशोकसागरे पतिता गुरो । नारद उवाच- इत्याकर्ण्य परिव्राट्स वचनं चेटिकोदितम्
They are lamenting, plunged in a great ocean of grief, O guru; Nārada said: Hearing the words spoken by the maidservant—
आरुह्य हर्म्यमद्राक्षीदात्मांते वासिनं मृतम् । तदंतिके समालोक्य बंधूनां क्रंदतो भृशम्
Ascending the mansion, the wandering ascetic saw the dead householder; seeing the relatives there, weeping greatly nearby.
उद्धरिष्यन्निदं धीरः शोकाब्धेस्तानुवाच ह । वेदायन उवाच- देहमुद्दिश्य वात्मानं शोकोऽयं क्रियते त्वया
Desiring to lift them from this ocean of sorrow, the wise one spoke: Vedāyana said—This grief you feel is for the self, thinking of the body.
मातः कथय सत्यं मे नोभयोर्युज्यते हि सः । देहोऽयं भूतसंघातः प्रारब्धेः समुपार्जितः
Mother, tell me truly: it does not apply to either. This body is a collection of elements, brought about by past actions.
तेषु क्षीणेषु भूतानां पृथक्त्वमुपजायते । यदेकीभवनं तेषां कर्मभिर्जन्म तन्नृणाम्
When those elements are exhausted, their separation arises; their coming together by actions is what is called birth for people.
तन्नाशे तत्पृथक्त्वं च तदेव मरणं स्मृतम् । एक्यं पृथक्त्वं भूतानां कर्मार्धा नेयतो? बुधैः
When that dissolves, their separation is what is called death; the union and separation of elements is thus explained by the wise.
अतो देहे न कर्तव्यः शोकः परवशे जडे । अनाद्यविद्यया जीवे दृष्टे मरणजन्मनी
Therefore, one should not grieve for the body, which is inert and subject to others; for, due to beginningless ignorance, the living being perceives birth and death.
देहस्यात्मन्यहं बुद्ध्या मन्यते नहि तत्र ते । तन्निवृत्तौ स तद्ब्रह्म यच्छुद्धं रूपवर्जितम्
By the thought 'I am this body,' one mistakes the body for the self, but that is not your true nature; when that ceases, one attains that Brahman, which is pure and formless.
स्वप्रकाशं जगद्धेतु हेत्वतीतं गुणोर्जितम् । नित्यं विज्ञानमानंद स्वभासा भासयज्जगत्
It is self-luminous, the cause of the world, beyond cause, endowed with qualities; eternal, knowledge, bliss, illuminating the world by its own light.
न जिह्वा लेढि तच्चक्षुर्न पश्यति शृणोति न । श्रुतिर्जिघ्रति न घ्राणं न त्वक्स्पृशति कर्हिचित्
The tongue does not taste it, the eye does not see it, nor does the ear hear it; the ear does not smell it, nor does the nose, nor does the skin ever touch it.
अतीतमिंद्रियेभ्यस्तत्स्वप्रकाशकमात्मदृक् । अविषयं मनोदूरं बुद्धेरपि न गोचरम्
It is beyond the senses, self-revealing, the seer of the self; not an object, beyond the mind, not within the grasp of the intellect.
तस्यावताररूपाणि शुद्धसत्वानि देवताः । सेवंते तन्न जानंति रूपं यत्सदसत्परम्
Its incarnations are the pure-natured deities; they serve it, but do not know its form, which is beyond both existence and non-existence.
एवं स्वरूपमात्मा यस्तं समुद्दिश्य कः कुधीः । क्रोधं कुर्याद्यतस्तस्य नोत्पत्तिर्नैव संक्षयः
Thus, who with a misguided mind would become angry, aiming at that true self, whose origin and destruction do not exist?
इति श्रीपाद्मेमहापुराणे पचंपंचाशत्साहस्र्यां संहितायामुत्तरखंडे कालिंदीमाहात्म्ये नवाधिकद्विशततमोऽध्यायः
Thus ends the two hundred and ninth chapter in the section on the greatness of the Kālindī, in the Uttara-khaṇḍa of the glorious Padma Mahāpurāṇa, in the compendium of fifty-five thousand verses.
नारद उवाच- एवं प्रबोध्य तान्सर्वान्वचोभिः पारमार्थिकैः । स हंसः कारयामास क्रियास्तस्यात्मसंभवाः
Nārada said—Thus, having instructed them all with words of ultimate truth, that swan caused them to perform rites connected to the self.
अंतर्वत्नी मुकुंदस्य निर्बंधं कुर्वती वधूः । अनुगंतुं स्वभर्तारं विदुषा तेन वारिता
The wife of Mukunda, who was pregnant, wished to follow her husband, but was restrained by that wise one.
तस्यास्थीनि समादाय तेन सन्यासिना समम् । तद्भ्राता प्रययौ गंगाजले पातयितुं नृप
Taking her bones, together with that renunciant, her brother set out, O king, to cast them into the waters of the Gaṅgā.
विप्रसन्यासिनौ तौ हि कतिभिर्वासरैर्नृप । सार्थलोकवशात्प्राप्तौ इंद्रप्रस्थेऽत्र सत्पदे
Those two, the brāhmaṇa and the renunciant, after a few days, O king, by the will of fate, arrived at the sacred place Indraprastha.