आगतेष्व् ईश्वराद् व्योमवातमध्यविवर्तिषु । मनस्स्व् अन्येषु वातान्ताल् लोलालातात् कणेष्व् इव
When they come from the Lord, moving through the midst of space and wind, their minds, like particles, are agitated by the gusts of wind.
अनारतं विनिर्यान्ति विशन्त्य् अन्ये तथाभितः । राम ब्रह्मणि जीवौघास् तरङ्गा इव वारिधौ
Continuously, some depart and others enter from all sides; O Rama, streams of living beings in Brahman are like waves in the ocean.
अनाद्यन्तपदोत्पन्नाः कलनापदम् आगताः । भूताकाशं विशन्त्य् अन्ये धूमश्रिय इवाम्बुदम्
Born from the state without beginning or end, having reached the realm of calculation, some enter the elemental space like rays of smoke into a cloud.
एकतां तत्र गच्छन्ति भूततन्मात्रमण्डलैः । मन्दारकुसुमामोदा यथा मधुरमारुतैः
There, they attain unity with the circles of elemental essences, just as the fragrance of mandara flowers is blended by sweet breezes.
ते तु तन्मात्रवातेन तत्प्राणत्वम् उपेयुषा । आक्रम्यन्ते प्रचण्डेन दैत्यौघेनामरा इव
But those, by the wind of the elemental essences, having acquired the nature of vital force, are overpowered by the fierce host of demons, like immortals.
भूतप्राणानिलोत्थेन तेन गन्धवहेन ते । निवेश्यन्ते शरीरेषु गन्धा घ्राणव्रणेष्व् इव
By the wind arising from the elements, which carries fragrance, scents are deposited in bodies, just as odors settle in wounds of the nose.
तेषु भूतशरीरेषु जीवा गच्छन्ति वीर्यताम् । ततो जगति जायन्ते भवन्ति प्राणिनस् स्फुटाः
In those elemental bodies, living beings attain vitality; from there, they are born in the world and become manifest as living creatures.
अन्ये धूमादिमार्गेण गर्भताम् एत्य देहिनाम् । प्राणिताम् उपगच्छन्ति चिरं स्थावरतां च वा
Others, by the path of smoke and similar means, enter the wombs of embodied beings, attaining life or remaining for a long time in a stationary state.
केचित् पवनमार्गेण शालिकोटरशायिनः । वीर्यताम् एत्य जायन्ते विविधाः प्राणधर्मिणः
Some, by the path of wind, lying within rice grains, attain vitality and are born as various beings endowed with life.
काचिद् उत्पन्नमात्रैव राम जीवपरम्परा । तन्मात्रवलिता तावत् तिष्ठत्य् अम्बरकोटरे
O Rama, sometimes a lineage of living beings, just arisen, remains for a while, enveloped only by subtle elements, within the hollow of the sky.
उदेति यावद् भगवान् इन्दुर् उद्दाममण्डलः । क्षीराम्बुभिर् इवालोलैः प्लावयन् रश्मिभिर् जगत्
Until the glorious moon, with its radiant orb, rises and floods the world with its restless rays, like waves of milky water.
ततस् तेष्व् अतिरम्येषु चन्द्ररश्मिषु सा पदम् । करोति विहगी लोला वृक्षाद् वृक्षान्तरेष्व् इव
Then, in those exceedingly delightful moonbeams, that entity takes its place, moving restlessly like a bird from tree to tree.
तेभ्यो ऽपि चन्द्ररश्मिभ्यो विशत्य् ओषधिपल्लवान् । नवं कुमुदिनीषण्डं पद्मिनीभ्य इवालिनी
From those moonbeams, it enters the shoots of herbs, just as a bee enters a fresh cluster of lotuses among the lilies.
तयौषधिफलान्य् अन्तस् स्वादवन्ति भवन्त्य् अलम् । इक्षुनाल्यो रसेनेव यान्ति पीवरताम् अपि
Within those two, the fruits of the medicinal plants become thoroughly sweet, just as sugarcane stalks grow plump with their own sap.
फलेषु तेषु बध्नाति पदम् इन्दुकरच्युता । जीवाली क्षीरपूर्णेषु मातृस्तनभरेष्व् इव
In those fruits, the stream of life, full as the moon’s rays, establishes itself, just as milk fills the mother’s breasts.
ताः फलावलयः पक्वा भक्ष्यन्ते यैश् शरीरिभिः । तेष्व् एव वीर्यम् आगत्य तिष्ठन्त्य् अप्रविबोधिताः
When those rings of fruit are ripe, they are eaten by embodied beings; in them, the vital essence enters and remains, yet is not perceived.
प्रसुप्तवासनाजाला जीवश्रीर् गर्भपञ्जरम् । अधितिष्ठति बीजश्रीस् सुप्तपत्त्रा यथा घटम्
The wealth of life, veiled by the net of dormant tendencies, dwells in the cage of the womb, just as the glory of a seed rests in a pot with folded leaves.
यथा काष्ठे स्थितो वह्निर् यथा मृदि घटस् स्थितः । यथा क्षीरे स्थितं सर्पिर् वीर्ये जीवस् तथा स्थितः
As fire abides in wood, as a pot exists within clay, as ghee is present in milk, so too does the soul dwell in the vital essence.
अनेन क्रमयोगेन परागत्य महेश्वरात् । अदृष्टान्यशरीरश्रीर् जायते यो नरो भुवि
By this sequential process, one who attains from the Supreme Lord, though unseen and bodiless, is born as a human on earth.
स हि सात्त्विकजातिस् स्याद् उदारव्यवहारवान् । तेनैव मोक्षभागी चेज् जन्मना तत् स सात्त्विकः
Such a person is born of sattvic nature, endowed with noble conduct; if, by that very birth, he attains liberation, then he is truly sattvic.
अथेत्थं योनिम् आसाद्य भुक्त्वा जन्मपरम्पराम् । मोक्षार्थं प्राप्तजन्मा चेत् तत् स राजससात्त्विकः
But if, after entering such a womb and passing through a succession of births, he is born for the sake of liberation, then he is of rajas-sattva nature.
पाश्चात्यजन्मनः पुंसः क्रमं वक्ष्यामि ते ऽधुना । राम राजससत्त्वस्य मोक्षम् आयात्य् असौ यथा
Now, O Rama, I will explain to you the sequence of events after a person's death in the west, and how liberation comes to one endowed with rajas and sattva.
प्राथम्येन य आयातस् संसारम् अतिसात्त्विकः । स कदाचित् क्वचित् कश्चित् सम्भवत्य् अनघाकृते
He who enters the cycle of birth with predominant sattva, sometimes, somewhere, is born as one whose actions are pure, O sinless one.
सम्भवन्तीह पुरुषा राम राजससात्त्विकाः । प्रविचार्यास् त एवातो गन्तव्यं चेह तद्दृशा
Here, O Rama, people of rajas and sattva are born; these alone are to be examined, and among them, one should proceed accordingly.
प्राथम्येन समायाता ये पदात् परमात्मनः । दुर्लभाः पुरुषा राम ते महागुणशालिनः
Those who have come first, having reached the supreme Self, O Rama, are rare individuals, endowed with great virtues.
ये चान्ये विविधा मूका मूढास् तामसजातयः । तेषां स्थावरतुल्यानां किं तद् राम विचार्यते
And others, who are variously mute and deluded, of tamasic nature—what is there to consider about them, Rama, who are like immobile beings?
कतिपयाधिगतात्मभवान्तरः प्रकृतजन्मनि लभ्यमहापदः । अयम् इह प्रविचारणयोग्यताम् अनुगतो ननु राजससात्त्विकः
Only a few, after attaining another birth through self-realization, obtain the great state in their natural life; indeed, the one endowed with rajas and sattva is fit for such inquiry here.
ये हि राजससत्त्वस्था एता भुवि महागुणाः । ते नित्यम् एव मुदिता उदिताः ख इवेन्दवः
Those who abide in rajas and sattva, possessing great virtues on earth, are always joyful and radiant, like moons shining in the sky.
न खेदम् अधिगच्छन्ति व्योमभागा मलं यथा । नापदि म्लानिम् आयान्ति निशि हेमाम्बुजा यथा
They do not experience weariness, just as the sky is untouched by impurity; nor do they wither in adversity, like golden lotuses at night.
नेहन्ते प्राकृताद् अन्यद् दिनान्यद् भास्करो यथा । रमन्ते स्वे सदाचारे स्वार्तवे पादपा यथा
Here, nothing exists apart from the natural order, just as the sun does not bring a different day; they delight in their own proper conduct, as trees enjoy their own season.