मृत एवानुभवति कश्चित् सामान्यपातकी । स्ववासनानुसारेण देहं सम्पन्नम् अक्षतम्
After death, an ordinary wrongdoer experiences, according to his own tendencies, a body that appears whole and intact.
सङ्कल्प इव सङ्कल्प इव वेत्ति स तादृशम् । तस्मिन्न् एव क्षणे तस्य स्मृतिर् इत्थम् उदेत्य् अपि
Just as in a dream, he perceives things as he imagines them; in that very moment, such memories arise for him in this way.
ये तूत्तममहापुण्यमृतिमोहाद् अनन्तरम् । स्वर्गं विद्याधरपुरं स्मृत्यास्व् अनुभवन्ति ते
But those who possess great merit, immediately after death and confusion, experience with awareness the realms of heaven or the cities of the vidyādharas.
ततो ऽन्यकर्मसदृशं भुक्त्वान्यत्र निजं फलम् । जायन्ते मानुषे लोके सश्रीके सज्जनास्पदे
After enjoying the results of other actions elsewhere, corresponding to their deeds, they are born again in the human world, in auspicious and virtuous places.
ये ऽथ मध्यमधर्माणो मृतिमोहाद् अनन्तरम् । त इहोत्तारं कुर्वन्तस् स्थितं पश्यन्ति देहकम्
Those of middling virtue, immediately after death and confusion, see their own body lying there as if they are rising above it.
ये ऽथ सामान्यधर्माणो मृतिमोहाद् अनन्तरम् । ते व्योमवायुवलिताः प्रयान्त्य् ओषधिपल्लवान्
Those of ordinary virtue, immediately after death and confusion, are carried by the wind through the sky and enter into plants and sprouts.
तत्र चारुफलं भूत्वा प्रविश्य हृदयं नृणाम् । ततस् ताम् अधितिष्ठन्ति गर्भे जातिक्रमोदिते
There, becoming a beautiful fruit, they enter the hearts of people, and from there, they take up residence in a womb as the process of birth unfolds.
स्ववासनानुसारेण प्रेता एतां व्यवस्थितिं । मूर्छान्ते ऽनुभवन्त्य् अन्तः क्रमेणैवाक्रमेण च
According to their own tendencies, these departed ones experience this succession at the end of unconsciousness, either gradually or all at once.
आदौ मृता वयम् इति बुध्यन्ते तदनुक्रमात् । बन्धुपिण्डादिदानेन प्रोत्पन्ना इति वेदिनः
At first, we realize: 'We are dead.' Then, in succession, those who know say: 'We have arisen again through the offering of rice balls and other gifts by relatives.'
ततो यमभटा एते कालपाशान्वितास् तथा । नीयमानो व्रजाम्य् एभिः क्षणाद् यमपुरं त्व् इति
Then, these attendants of Yama, bearing the noose of time, thus declare: 'I am being led away by them and, in a moment, I go to the city of Yama.'
उद्यानानि विमानानि शोभनानि पुनः पुनः । स्वकर्मभिर् उपात्तानि पुण्यानीत्य् एव पुण्यवान्
Again and again, gardens, splendid palaces, and auspicious things are obtained by one's own actions; thus, the virtuous person thinks, 'These are due to merit.'
इमानि कण्टकश्वभ्रशस्त्रपत्त्रवनानि च । स्वकर्मदुष्कृतोत्थानि संप्राप्तानीति पापवान्
These thorny pits, sword-leaved forests, and other such places are reached as a result of one's own evil deeds; thus, the sinful person thinks, 'These are due to sin.'
इयं मे सौम्यसंपाता धरणिश् शीतशाद्वला । स्निग्धच्छायासवापीका पुरस्संस्थेति मध्यमः
This gentle expanse of earth, cool with green grass, shaded with pleasant trees and ponds, situated before the city, is for the middling person.
अयं प्राप्तो यमपुरम् अयम् एष स भूतपः । अयं कर्मविचारो मे कृत इत्य् अनुभूतिमान्
This is arrival at the city of Yama; this is the lord of beings; this is the examination of my deeds accomplished—thus, one experiences.
इति प्रत्येकम् अभ्येति पृथुस् संसारषण्डकः । यथासंस्थितनिश्शेषपदार्थाचारभासुरः
Thus, individually, the vast forest of transmigration approaches, shining with the activity of all objects as they are established.
आकाश एव निश्शून्ये शून्यात्मैवं विभोधवान् । देशकालक्रियादैर्घ्यभासुरो ऽपि न किञ्चन
In the sky itself, in emptiness, one who is awakened realizes the self as void; though shining with the appearance of space, time, action, and length, there is truly nothing.
इतो ऽयम् अहम् आदिष्टस् स्वकर्मफलभोजने । गच्छाम्य् आशु शुभं स्वर्गम् इतो नरकम् एव वा
From here, I am directed to experience the fruits of my own actions; I quickly proceed either to auspicious heaven or else to hell from here.
अयं स्वर्गो मया भुक्तो भुक्तो ऽयं नरको ऽथवा । इमास् ता योनयो त्यक्ता जाये ऽहं संसृतौ पुनः
This heaven has been enjoyed by me, or this hell has been experienced; having abandoned these wombs, I am born again in the cycle of existence.
अयं शालिर् अहं जातः क्रमात् फलम् इह स्थितम् । इत्य् उदर्कप्रबोधेन बुद्ध्यमानो भविष्यति
This rice—here I am born, and gradually the fruit is established here; thus, by awakening to the consequences, one becomes aware.
संसुप्तवासनस् त्व् एवं बीजतां यात्य् असौ नरे । तद्बीजं योनिगलितं गर्भो भवति मातरि
Thus, the dormant impressions attain the state of seeds in a person; when that seed falls into a womb, it becomes an embryo in the mother.
स गर्भो जायते लोके पूर्वकर्मानुसारतः । भव्यो भवत्य् अभव्यो वा बालको ललिताकृतिः
That embryo is born in the world according to previous actions; the child becomes fortunate or unfortunate, with a charming form.
ततो ऽनुभवतीदं हि यौवनं मदनोन्मुखम् । ततो जरां पद्ममुखे हिमाशनिम् इव च्युताम्
Then, he experiences youth, inclined toward passion; then, like frost falling on a lotus face, he undergoes old age.
ततो ऽपि व्याधिमरणं पुनर् मरणमूर्छनम् । पुनस् स्वप्नवद् आयातं पिण्डैर् देहपरिग्रहम्
After that, disease and death occur, then again the swoon of death; once more, as in a dream, he assumes a body composed of elements.
याम्यं याति पुनर् लोकं पुनर् एनं भ्रमक्रमम् । भूयो भूयो ऽनुभवति व्योम्न्य् एव व्योमरूपवान्
He goes again to the realm of Yama, then again follows this wandering process; repeatedly, he experiences existence in the sky, having a form of space.
आदिसर्गे यथा देवि भ्रम एव प्रवर्तते । तथा कथय मे भूयः प्रसादाद् बोधवृद्धये
O Devi, just as delusion arises at the beginning of creation, so too, by your grace, tell me again for the growth of understanding.
परमार्थघनं शैलाः परमार्थघनं द्रुमाः । परमार्थघनं पृथ्वी परमार्थघनं नभः
The mountains are of the essence of the highest reality; the trees are of the essence of the highest reality; the earth is of the essence of the highest reality; the sky is of the essence of the highest reality.
सर्वात्मकत्वात् स यतो यथोदेति चिदीश्वरः । परमाकाशशुद्धात्मा तथा तत्र भवत्य् अलम्
Because the Lord-Consciousness is the self of all, whatever arises from Him is pure as the supreme space; thus, that alone is sufficient there.
सर्गादौ स्वप्नपुरुषन्यायेनादिप्रजापतिः । यथा स्फुरत्प्रकचितस् तथाद्यापि स्थिता स्थितिः
At the beginning of creation, the first creator, by the analogy of the dream-person, manifests as a shining appearance; in the same way, that state persists even now.
प्रथमो ऽसौ प्रतिच्छन्दः पदार्थानां हि बिम्बकम् । प्रतिबिम्बितम् एतस्माद् यत् तद् अद्यापि संस्थितम्
That first reflection is the prototype of objects; whatever is reflected from that remains established even now.
यन् नाम सुशिरं स्थानं देहानां तद्गतो ऽनिलः । करोत्य् अङ्गपरिस्पन्दं जीवतीत्य् उच्यते ततः
That which is called the hollow space within bodies, into which air enters, causes the movement of limbs; therefore, it is said to be alive.