इयं सा मत्तनुर् मत्तदेवस्त्रीगणलालिता । सरीसृपमुखक्षुण्णा पश्य शेते धरातले
This is that intoxicated body, once fondled by groups of divine women, now lying on the ground, crushed by the mouths of crawling creatures.
नन्दनोद्यानषण्डेषु मम तन्वा ययानया । चिरं विलसितं सेयं शुष्ककङ्कालतां गता
With this body of mine, I long sported in the groves of Nandana; now she has become a dry skeleton.
सुराङ्गनाङ्गसंसङ्गाद् उत्तुङ्गानङ्गरङ्गया । चेतोवृत्त्या रहितया तन्वेह मम शुष्यते
From union with the limbs of celestial women, with a mind absorbed in the highest pleasures, now, deprived of those thoughts, my body here withers away.
तेषु तेषु विलासेषु तासु तासु दशासु च । तथा ता भावना बद्ध्वा कथं स्वस्थो ऽसि देहक
In those various enjoyments and in those different states, having bound yourself with such thoughts, how are you now at peace, O body?
हा तनो क्वावभग्नासि तापसंशोषम् आगता । करङ्कतां प्रयातासि मां भावयसि दुर्भगे
Alas, body, where have you fallen, now come to the dryness of asceticism? You have become a skeleton and, unfortunate one, you cause me to reflect.
देहेनाहं विलासेषु येनैव मुदितो ऽभवम् । कङ्कलताम् उपगतात् तस्माद् एव बिभेम्य् अहम्
With this very body, I once delighted in pleasures; now, having become a skeleton, I am afraid of it.
ताराजालसमाकारो यत्र हारो ऽभवत् पुरा । ममोरसि निलीयन्ते पश्य तत्र पिपीलकाः
Once, a necklace resembling a cluster of stars adorned my chest; now, see how ants are burrowing there.
द्रवत्काञ्चनकान्तेन लोभं नीता वराङ्गनाः । येन मद्वपुषा तेन पश्य कङ्कलतोह्यते
With my body, whose golden radiance once attracted beautiful women, now see how it is reduced to a skeleton and mocked.
पश्येमे विततास्येन तापसंशुष्ककृत्तिना । मत्कङ्कालकुवक्त्रेण वित्रास्यन्ते वने मृगाः
See how, with my mouth agape and skin dried by ascetic heat, animals in the forest are frightened by the ghastly face of my skeleton.
पश्यातिसंशुष्कतया शवोदरदरी मम । प्रकाशार्कांशुजालेन विवेकेनेव शोभते
See how, due to extreme dryness, the hollow of my corpse's belly shines as if illuminated by rays of sunlight, like discernment itself.
मत्तनुः परिशुष्केयं स्थितोत्ताना वनावनौ । वैराग्यं नयतीवात्मतुच्छत्वेनाम्बरस्थितान्
My body, dried up and lying supine in the forest, seems to inspire detachment in those who see its emptiness, as if it were suspended in the sky.
शब्दरूपरसस्पर्शगन्धलोभविमुक्तया । निर्विकल्पसमाध्येव मम तन्वोष्यते गिरौ
Freed from the craving for sound, form, taste, touch, and smell, my body rests on the mountain as if in unwavering samadhi.
संशान्ते चित्तवेताले याम् आनन्दकलां तनुः । याति ताम् अपि राज्येन जागतेन न गच्छति
When the goblin of the mind is pacified, the body attains a measure of bliss that cannot be gained even by ruling the world.
पश्य विश्रान्तसर्वेहं विगताशेषकौतुकम् । निरस्तकल्पनाजालं सुखं शेते कलेवरम्
See, I am completely at rest, all curiosity gone; the body lies happily, freed from the net of imaginings.
चित्तमर्कटसंरम्भसङ्क्षुब्धः कायपादपः । तथा वेगेन चलति यथा मूलानि कृन्तति
The body-tree, agitated by the restless monkey-mind, moves with such force that it even severs its own roots.
चित्तानर्थविमुक्तो ऽद्रौ गजाभ्रहरिविभ्रमम् । नायं पश्यति मे देहः परानन्द इव स्थितः
Freed from the misfortune of mind, my body does not experience the confusion of elephants, clouds, or lions; it abides as if in supreme bliss.
सर्वाशाज्वरसम्मोहमिहिकाशरदागमम् । अचित्तत्वं विना नान्यच् छ्रेयः पश्यामि जन्तुषु
Apart from the state of no-mind, which is like the autumn sun dispelling the mist of feverish desires and delusion, I see no other good for living beings.
त एव सुखसम्भोगसीमान्तं समुपागताः । महाधियश् शान्तधियो ये याता विमनस्कताम्
Those great and tranquil-minded ones who have attained absence of mind have truly reached the utmost limit of happiness and enjoyment.
सर्वदुःखदशामुक्तां संशान्तां विगतज्वराम् । दिष्ट्या पश्याम्य् अमननां वने तनुम् इमाम् अहम्
By fortune, I see this body in the forest, freed from all states of suffering, completely peaceful, and without fever, in the state of no-mind.
भगवन् सर्वधर्मज्ञ भार्गवेण तदा किल । सुबहून्य् उपभुक्तानि शरीराणि पुनः पुनः
O Lord, knower of all dharma, in those days many bodies were indeed enjoyed again and again by Bhargava.
भृगुणोत्पादिते काये तत् तस्मिंस् तस्य किं मुने । महान् अतिशयो जातः परिदेवनम् एव वा
O sage, in that body produced by Bhrigu, what great wonder or lamentation occurred for him?
शुक्रस्य कलना राम यासौ जीवदशां गता । कर्मात्मिका समुत्पन्ना भृगोर् भार्गवरूपिणी
O Rama, the subtle essence of Shukra, having attained the state of life, took on the form of action and arose as the Bhargava nature from Bhrigu.
सा हीदम्प्रथमत्वेन समेत्य परमात् पदात् । भूताकाशपदं प्राप्य वातव्यावलिता सती
That essence, having first united with the supreme state, attained the condition of elemental space, and being stirred by the wind,
प्राणापानप्रवाहेण प्रविश्य हृदयं भृगोः । क्रमेण वीर्यताम् एत्य सम्पन्नौशनसी तनुः
Entering the heart of Bhrigu through the flow of prana and apana, it gradually gained potency and became the body of Ushanas (Shukra).
विहितब्राह्मसंस्कारा ततस् सा पितुर् अग्रगा । कालेन महता प्राप्ता शुष्ककङ्कालरूपताम्
Endowed with the sacred rites of a Brahmin, she then became the foremost among her father's offspring, and in due course of time, she reached the state of a dried skeleton.
इदम्प्रथमम् आयाता यदा सा ब्रह्मणस् तनुः । ततस् तां प्रति शुक्रेण तदा तत् परिदेवितम्
When that body of Brahman first departed, then Shukra lamented for her at that time.
वीतरागो ऽप्य् अनिच्छो ऽपि समङ्गाविप्ररूपवान् । स्वां शुशोच तनुं शुक्रस् स्वभावो ह्य् एष देहजः
Even though he was free from passion and without desire, and possessing a composed and brahmin-like form, Shukra grieved for his own body; for this is the nature of embodied beings.
किं तु प्रदर्शितं तेन शोकव्याजेन धीमताम् । वैराग्यप्रतिपत्त्यै तत् पृथक्त्वं देहदेहिनोः
However, by means of that display of grief, he demonstrated to the wise the distinction between body and embodied one, for the sake of establishing detachment.
ज्ञस्याज्ञस्य च देहस्य यावज्जीवम् अयं क्रमः । लोकवद् व्यवहारो यत् सक्त्यासक्त्याथ वा सदा
This is the course of the body, whether of the wise or the ignorant, for as long as life lasts; just as in the world, conduct always proceeds according to ability or inability.
ये परिज्ञातगतयो ये चाज्ञाः पशुधर्मिणः । लोकसंव्यवहारेषु ते स्थिता वनजालवत्
Those who have understood the nature of things, and those who are ignorant and act like animals, both remain in worldly dealings like lotuses in a net.