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.
उदितां पुष्पसम्भाराद् इव पुष्पाकरश्रियम् । भर्तुर् वदनविन्यस्तदृष्टिम् इव विचेष्टिताम्
She shone with the splendor of a heap of flowers newly gathered, and her actions seemed guided by the gaze fixed on her husband's face.
किञ्चित्प्रम्लानवदनां म्लानचन्द्रां निशाम् इव । ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते । यस्मात् ते सत्यसङ्कल्पे सा न तावत् तथोदिता
Her face was somewhat faded, like the moon waning at night; those two saw her, but she did not notice them, for she had not yet arisen in accordance with their true resolve.
तस्मिन् प्रदेशे सा पूर्वलीला संस्थाप्य देहकम् । ध्यानेन ज्ञप्तिसहिता गताभूद् इति वर्णितम्
In that place, that former Lila, having established her body, departed through meditation accompanied by awareness, as has been described.
किम् इदानीं च लीला या देहस् तत्र न वर्णितः । किं सम्पन्नः क्व वायात इति मे कथय प्रभो
But now, what of Lila—whose body was there—has not been described; tell me, O master, what became of her, where did she go, and what happened?
क्वासील् लीलाशरीरं तत् कुतस् तस्य हि सत्यता । सा किल भ्रान्तिर् एवाभूज् जलबुद्धिर् मराव् इव
Where is that Lila-body, and whence its reality? That, indeed, was only a delusion, like the notion of water in a mirage.
यथैव बोधे लीलासौ परिणामम् इता क्रमात् । परे तथैव तस्यास् तद् धिमवद्गलितं वपुः
Just as Lila, upon awakening, gradually underwent transformation, so too did that body of hers dissolve away like snow on a mountain.
आतिवाहिकदेहस्य कालेनाभ्युदितो भ्रमः । आधिभौतिकदेहो ऽहम् इति रज्जुभुजङ्गवत्
From the subtle body, in time, arose the delusion: 'I am the physical body,' just as a rope is mistaken for a snake.
आतिवाहिकदेहेन दृश्यं यद् अवकल्पितम् । भूम्यादि नाम तस्यैव कृतं तत् त्व् आधिभौतिकम्
Whatever is perceived by the subtle body—such as earth and the rest—receives those very names; that is what is called the physical (gross) body.
वास्तवेन तु रूपेण भूम्याद्यात्माधिभौतिकः । न शब्देन न चार्थेन शब्दार्थौ शशशृङ्गवत्
But in reality, the so-called physical body, with earth and the rest as its nature, does not exist in name or in substance—like the horns of a hare.
पुंसो हरिणको ऽस्मीति स्वप्ने यस्योदिता मतिः । स किम् अन्विष्यति मृगं स्वमृगत्वपरिक्षये
If, in a dream, a man thinks 'I am a deer,' does he seek out the deer when his own deer-identity has ceased?