सा जीवसंविद् गगनवातेनावलिता सती । खे दूरं गन्तुम् आरेभे वासनानुविधायिनी
That living awareness, carried by the wind of space, began to travel far through the sky, following the momentum of its own tendencies.
ताम् एवानुससाराथ स्त्रीद्वयं जीवसंविदम् । भ्रमरीयुगलं वातलग्नां गन्धकलाम् इव
Then those two women followed that living awareness, just as a pair of bees pursue a wisp of fragrance borne on the wind.
ततो मुहूर्तमात्रेण शान्ते मरणमूर्छने । साम्बरे बुबुधे संविद् गन्धलेखेव वयुना
After a brief moment, when the swoon of death had subsided, that awareness regained consciousness in the intermediate state, like a streak of scent stirred by the breeze.
अपश्यत् पुरुषान् याम्यान् नीयमानं च तैर् वपुः । बन्धुपिण्डप्रदानेन शरीरं जातम् आत्मनः
He saw the servants of Yama and his own body being carried away by them, while his relatives performed the funeral rites for the body that had belonged to him.
मार्गे कर्मफलोल्लासवति दूरतरे स्थितम् । वैवस्वतपुरं गन्तुं प्रवृत्तम् अनिवारितम्
On the path, where the fruits of actions shine from afar, he set forth, unstoppable, to reach the city of Vaivasvata.
प्राप्तं वैवस्वतपुरम् आदिष्टं च ततो यथा । अस्य कर्माण्य् अशुभ्राणि नैव सन्ति कदाचन
Having reached the city of Vaivasvata, it was then declared: this one never has any impure actions at all.
नित्यम् एवावदातानां कर्तायं शुभकर्मणाम् । भगवत्यास् सरस्वत्या वरेणायं विवर्धितः
He is always the doer of pure deeds; by the boon of the blessed Sarasvati, he has been elevated.
प्राक्तनो ऽस्य शवीभूतो देहो ऽस्ति कुसुमाम्बरः । प्रविशत्व् एष तं गत्वा त्यज्यताम् इत्य् अवेक्ष्य सः
His previous body, now lifeless, lies clothed in flowers; let him enter it, go there, and abandon it—so was he instructed.
ततस् त्यक्तो नभोमार्गं यन्त्रोपल इव प्लुतः । अथ जीवकला लीला ज्ञप्तिश् चेति त्रयं नभः
Then, leaving it, he soared along the sky-path like a machine-propelled stone; and the three—life-force, play, and knowledge—entered the sky.
पुप्लुवे जीवलेखा त्व् अरूपिण्य् एते न पश्यति । तम् एवानुसरन्त्यौ ते समुल्लङ्घ्य नभस्तलम्
The thread of life soared; these two, being formless, are not seen, but they followed him, surpassing the expanse of the sky.
लोकान्तराण्य् अतीत्याथ विनिर्गत्य जगद्गृहात् । द्वितीयं जगद् आसाद्य भूमण्डलम् उपेत्य च
Passing beyond other worlds and departing from the house of the universe, they reached a second world and entered the earth-circle.
कान्ते सङ्कल्परूपिण्यौ सङ्गते जीवलेखया । पद्मराजपुरं प्राप्य लीलान्तःपुरमण्डपम्
There, with the wish-formed beloved united with the thread of life, they reached Padmaraja's city and the inner pavilion of Lila.
क्षणाद् विविशतुस् स्वैरं वायुलेखे यथाम्बुदम् । सूर्यातपो यथाम्भोजं सुगन्धः पवनं यथा
In an instant, they entered freely, as wind enters the sky, as sunlight enters a lotus, as fragrance enters the air.
ब्रह्मन् प्राप्तः कथम् असौ शवस्य निकटं गृहम् । कथं तेन परिज्ञातो मार्गो मृतशरीरिणा
O Brahman, how did he arrive at the house near the corpse? How did he discern the path of the one whose body had died?
तस्य स्ववासनान्तस्स्थम् अवश्यं किल राघव । तत् सर्वं हृद्गतं तस्मान् मासौ प्राप्नोतु तत् कथम्
Raghava, whatever is established within his own tendencies must certainly be there; therefore, all of that resides in the heart—how did he attain it in a month?
भ्रान्तिमात्रम् असङ्ख्येयं जगज्जीवकणोदरे । बीजे वटतरुम् इव स्थितं को वै न पश्यति
This immeasurable confusion exists within the atom of life in the world, just as a banyan tree exists within its seed—who does not see this?
स्वभावभूतं चिदणुस् त्रैलोक्यनिचयं तथा । नरो यथैकदेशस्थो दूरदेशान्तरस्थितम्
The atomic consciousness, which is its own nature, contains the three worlds; just as a person situated in one place perceives something located far away.
संपश्यति निधानं स्वं मनसानारतं सदा । यथा जीवद्वपुर् जीवमकुरं हृदि पश्यति
He always perceives his own treasure through the mind, ceaselessly; just as a living body perceives the living soul in the heart as its reflection.
तथा स्ववासनान्तस्स्थम् अभीष्ठं परिपश्यति । जीवो जातिशताढ्यो ऽपि भ्रमे परिगतो ऽपि वा
In the same way, the soul perceives its desired object established within its own tendencies, whether it is endowed with hundreds of births or caught in delusion.
भगवन् पिण्डदानादिवासनारहिताकृतिः । कीदृक् संपद्यते देहः पिण्डो यस्मै न दीयते
O Lord, what form does the body take when it is devoid of the tendency for offerings such as piṇḍa? For whom is the piṇḍa not given?
पिण्डो ऽथ दीयतां मात्रे पिण्डो दत्तो ममेति चेत् । वासना हृदि संरूढा तत् पिण्डफलभाङ् नरः
If an offering is given to the mother, and one thinks, 'This offering is for me,' then, with that impression firmly rooted in the heart, a person partakes of the result of that offering.
यच्चित्तस् तन्मयो जन्तुर् भवतीत्य् अनुभूतयः । सदेहेषु विदेहेषु न भवन्त्य् अन्यथा क्वचित्
Whatever the mind is absorbed in, the living being becomes that—such is the experience; this is true for those with bodies and those without, and never otherwise anywhere.
सपिण्डो ऽस्मीति संवित्त्या निष्पिण्डो ऽपि हि पिण्डवान् । निष्पिण्डो ऽस्मीति संवित्त्या सपिण्डो ऽपि न पिण्डवान्
By the awareness 'I am related,' even one who is not related partakes of the offering; by the awareness 'I am not related,' even one who is related does not partake of it.
यथाभावनम् एतेषां पदार्थानां हि सत्यता । भावना च पदार्थेभ्यः कारणेभ्य उदेति हि
The reality of these objects is according to one's conception of them; and conception arises from the objects and their causes.
यथा वासनया जन्तोर् विषम् अप्य् अमृतायते । असत्यस् सत्यताम् एति पदार्थो भावनात् तथा
Just as, by one's disposition, even poison may become nectar for a being, so too, by conception, an unreal object attains reality.
कारणेन विनोदेति न कदाचन कस्यचित् । कार्यता काचिद् अपि भो इति निश्चयवान् भव
Without a cause, no effect ever arises for anyone at any time; therefore, be firmly convinced that no effect exists without a cause.
कारणेन विना कार्यम् आ महाप्रलयं क्वचित् । न दृष्टं न श्रुतं किञ्चित् स्वयं स्वैकतया ऋते
Without a cause, no effect has ever been seen or heard of, up to the great dissolution—nothing arises by itself, on its own, except in one's own imagination.
विद् एव वासना सैव धत्ते स्वप्न इवार्थताम् । कार्यकारणताम् एति सैवम् अन्येव तिष्ठति
Indeed, it is only impression that assumes the form of reality, like an object in a dream; it becomes cause and effect, yet in truth, it remains just itself.
धर्मो नास्ति ममेत्य् एव यः प्रेतो वासनान्वितः । तस्य चेत् सुहृदा भूरिधर्मा कृत्वा समर्पितः
If a departed one, filled with tendencies, thinks, 'There is no merit that belongs to me,' and if a friend, endowed with abundant virtue, dedicates merit to him—
तत्र चात्र स किं धर्मो नष्टस् स्याद् उत भावनम् । सत्यार्थाद् वाप्य् असत्यार्थाद् भावनात् किं बलाधिकम्
In that case, does the merit become lost, or does it persist as an impression? And between what is truly meaningful and what is not, does the force of impression have greater power?