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?
देशकालक्रियाद्रव्यसम्पद्भ्यश् चेति भावना । यत्रैवाभ्युदिता साम्यात् स द्वयोर् अधिको जयी
Impression arises from place, time, action, and possession of means; wherever these are equally present, the one with greater strength prevails between the two.
धर्मदातुः प्रवृद्धा चेद् वासना तत् तया क्षणात् । आपूर्यते प्रेतमतिर् नो चेत् प्रेतधियाशु सा
If the tendency of the one who offers merit is strong, then in a moment the mind of the departed is filled by it; if not, then the impression of the departed quickly prevails.
एवं परस्परजयो जयत्य् अत्रातिवीर्यवान् । तस्माच् छुभेन यत्नेन शुभाभ्यासम् उपाहरेत्
Thus, in this mutual contest, the one with superior power prevails; therefore, one should diligently cultivate good habits through virtuous effort.
देशकालाधिका ब्रह्मन् वासना समुदेति चेत् । तन् महाकल्पसर्गादौ देशकालोदयः कुतः
O Brahman, if the impression arises with superiority of place and time, then at the beginning of a great cosmic cycle, how could place and time themselves arise?
कारणैस् समुदेतीदं कैस् तदा सहकारिभिः । सहकारिकारणानाम् अभावे वासना कुतः
This arises due to causes and their cooperating factors; but when these cooperating causes are absent, from where could impression arise?
एवम् एतन् महाभाग सत्यात्मनि कदाचन । महाप्रलयसर्गादौ देशकालादि किञ्चन
So it is, O noble one: in the true Self, at the time of great dissolution or creation, there is nothing like place, time, or anything else.
सहकारिकारणानाम् अभावे सति दृश्यधीः । नेयम् अस्ति न चोत्पन्ना न च स्फुरति काचन
When the cooperating causes are absent, the perception of the seen does not exist, nor does it arise, nor does anything at all appear.
दृश्यस्यासम्भवाद् धेतोः किञ्चिद् यद् दृश्यते त्व् इदम् । तद् ब्रह्मैव कचद्रूपं स्थितम् इत्थम् अनामयम्
Because the seen cannot arise without a cause, whatever is perceived here is in truth only Brahman, abiding in this form, free from affliction.
एतच् चाग्रे युक्तिशतैः कथयिष्याम एव ते । एतदर्थं प्रयत्नो ऽयं वर्तमानकथां शृणु
I will explain this to you further with hundreds of logical arguments; for this purpose, I am making this effort—listen now to the present story.
तत् ते ददृशतुः प्राप्ते मन्दिरं सुन्दरोदरम् । कीर्णं पुष्पोपकारेण वसन्तम् इव शीतलम्
Then, as you arrived, you saw a palace with a beautiful interior, adorned with flowers and offerings, cool like spring.
प्रभाताचारसारम्भराजधान्यां समं स्थितम् । मन्दारकुन्दस्रग्दामवृन्दाम्बरवलच्छवम्
It stood in the capital city, resplendent with the morning’s rituals, garlanded with clusters of mandara and kunda flowers, draped in fine cloth, and shining with beauty.
शवशय्याशिरस्स्थाग्र्यपूर्णकुम्भादिमङ्गलम् । अनिवृत्तगृहद्वारगवाक्षकठिनार्गलम्
Auspicious with a full water pot placed at the head of the funeral couch, its doors, windows, and sturdy bolts not yet removed.
प्रशाम्यद्दीपिकालोकश्यामलामलभित्तिकम् । गृहैकदेशसंसुप्तमुखश्वासससीत्कृतम्
Its walls, dark and spotless, were dimly lit by dying lamps; in one part of the house, the gentle sighs of those asleep could be heard.
सम्पूर्णचन्द्रशकलोदरकान्तिकान्तसौन्दर्यनिर्जितपुरन्दरमन्दिरर्द्धि । वैरिञ्चपद्ममुकुलान्तरचारुशोभा निश्शब्दम् अब्दम् इव निर्मलम् इन्दुकान्तम्
Its splendor, surpassing even Indra’s palace, was beautified by the radiance of the full moon shining through its windows, and its silent, pure, moonlit charm rivaled the loveliness within the lotus buds of Brahma.
ततो ददृशतुस् तत्र शवशय्यैकपार्श्वगाम् । लीलां विदूरथस्याग्रे मृतां तां प्रथमागताम्
Then, there they saw Lila, lying on one side of the funeral bed, before Viduratha—she who had died and arrived there first.
प्राग्वेषां प्राक्समाचारां प्राग्देहां प्राक्स्ववासनाम् । प्राक्तनाकारसदृशसर्वरूपाङ्गसुन्दरीम्
She was as she had been before: with her former habits, her previous body, her earlier inclinations, and all her features and limbs beautiful as they were previously.
प्राक्स्मृत्यवयवस्पन्दां प्रागम्बरपरावृताम् । प्राग्भूषणभरच्छन्नां केवलं तत्र संस्थिताम्
She was as she had remembered herself before, her limbs unmoving, turned away from her former garments and ornaments, simply remaining there.
गृहीतचामरां चारु वीजयन्तीं महीपतिम् । मौनस्थां वामहस्तस्थवदनेन्दुतयानताम्
She held a charming fly-whisk, fanning the king; silent, with her left hand resting, her face lowered like the moon.
भूषणांशुलतापुष्पैः फुल्लाम् इव वनस्थलीम् । कुर्वाणां वीक्षणैर् दिक्षु मालत्युत्पलवर्षणम्
Adorned with ornaments, creepers, and flowers, she shone like a blossoming woodland; with her glances she seemed to shower jasmine and lotus petals in all directions.
सृजन्तीम् आत्मलावण्याद् बिन्दून् इन्दून् इवोदितान् । नराधिपात्मनो विष्णोर् लक्ष्मीम् इव समागताम्
From her own beauty she seemed to emit drops like rising moons; she appeared as if the goddess Lakshmi had come together with Vishnu, the lord of men.