The Great Discourse on Suffering

Verse 1 (padma.2.66.1)

ययातिरुवाच- पापात्पतति कायोयं धर्माच्च शृणु मातले । विशेषं न च पश्यामि पुण्यस्यापि महीतले

yayātiruvāca- pāpātpatati kāyoyaṁ dharmācca śṛṇu mātale viśeṣaṁ na ca paśyāmi puṇyasyāpi mahītale

Yayati said: 'This body falls through sin — hear this, Matali, not through dharma; yet I see no special power of merit either, upon this earth.'

Verse 2 (padma.2.66.2)

पुनः प्रजायते कायो यथा हि पतनं पुरा । कथमुत्पद्यते देहस्तन्मे विस्तरतो वद

punaḥ prajāyate kāyo yathā hi patanaṁ purā kathamutpadyate dehastanme vistarato vada

'How is the body born again, just as it fell before? How does this body come into being? Tell me in full detail.'

Verse 3 (padma.2.66.3)

मातलिरुवाच- अथ नारकिणां पुंसामधर्मादेव केवलात् । क्षणमात्रेण भूतेभ्यः शरीरमुपजायते

mātaliruvāca- atha nārakiṇāṁ puṁsāmadharmādeva kevalāt kṣaṇamātreṇa bhūtebhyaḥ śarīramupajāyate

Matali said: 'For men bound for hell, from unrighteousness alone, in a mere instant, a body arises from the elements.'

Verse 4 (padma.2.66.4)

तद्वद्धर्मेण चैकेन देवानामौपपादिकम् । सद्यः प्रजायते दिव्यं शरीरं भूतसारतः

tadvaddharmeṇa caikena devānāmaupapādikam sadyaḥ prajāyate divyaṁ śarīraṁ bhūtasārataḥ

'So too, by dharma alone, the spontaneously-arisen divine body of the gods is born instantly from the essence of the elements.'

Verse 5 (padma.2.66.5)

कर्मणा व्यतिमिश्रेण यच्छरीरं महात्मनाम् । तद्रूपपरिणामेन विज्ञेयं हि चतुर्विधम्

karmaṇā vyatimiśreṇa yaccharīraṁ mahātmanām tadrūpapariṇāmena vijñeyaṁ hi caturvidham

The body of great souls whose deeds are mixed is to be known as fourfold, by the transformation of its form.

Verse 6 (padma.2.66.6)

उद्भिज्जाः स्थावरा ज्ञेयास्तृणगुल्मादि रूपिणः । कृमिकीटपतंगाद्याः स्वेदजानामदेहिनः

udbhijjāḥ sthāvarā jñeyāstṛṇagulmādi rūpiṇaḥ kṛmikīṭapataṁgādyāḥ svedajānāmadehinaḥ

The plant-sprung are to be known as the unmoving, in the form of grass, shrubs and the like; worms, insects, moths and such are the sweat-born, without fixed body.

Verse 7 (padma.2.66.7)

अंडजाः पक्षिणः सर्वे सर्पा नक्राश्च भूपते । जरायुजाश्च विज्ञेया मानुषाश्च चतुष्पदाः

aṁḍajāḥ pakṣiṇaḥ sarve sarpā nakrāśca bhūpate jarāyujāśca vijñeyā mānuṣāśca catuṣpadāḥ

O king, egg-born are all birds, serpents and crocodiles; womb-born are to be known as humans and quadrupeds.

Verse 8 (padma.2.66.8)

तत्र सिक्ता जलैर्भूमिर्रक्ते उष्मविपाचिता । वायुना धम्यमाना च क्षेत्रे बीजं प्रपद्यते

tatra siktā jalairbhūmirrakte uṣmavipācitā vāyunā dhamyamānā ca kṣetre bījaṁ prapadyate

There the earth, watered, ripened by heat in reddish soil, fanned by the wind, receives the seed in the field.

Verse 9 (padma.2.66.9)

यथा उप्तानि बीजानि संसिक्तान्यंभसा पुनः । उपगम्य मृदुत्वं च मूलभावं व्रजंति च

yathā uptāni bījāni saṁsiktānyaṁbhasā punaḥ upagamya mṛdutvaṁ ca mūlabhāvaṁ vrajaṁti ca

As sown seeds, watered again, attain softness and come to the state of a root.

Verse 10 (padma.2.66.10)

तन्मूलादंकुरोत्पत्तिरंकुरात्पर्णसंभवः । पर्णान्नालं ततः कांडं कांडाच्च प्रभवः पुनः

tanmūlādaṁkurotpattiraṁkurātparṇasaṁbhavaḥ parṇānnālaṁ tataḥ kāṁḍaṁ kāṁḍācca prabhavaḥ punaḥ

From that root comes the sprouting of the shoot; from the shoot, the leaf arises; from the leaf, the stalk, then the stem, and from the stem again, further growth.

Verse 11 (padma.2.66.11)

प्रभवाच्च भवेत्क्षीरं क्षीरात्तंदुलसंभवः । तंदुलाच्च ततः पक्वा भवंत्योषधयस्तथा

prabhavācca bhavetkṣīraṁ kṣīrāttaṁdulasaṁbhavaḥ taṁdulācca tataḥ pakvā bhavaṁtyoṣadhayastathā

From that growth comes the milky sap; from the sap, the grain forms; and from the grain, the ripened food-crops are produced.

Verse 12 (padma.2.66.12)

यवाद्याः शालिपर्यंताः श्रेष्ठाः सप्तदश स्मृताः । ओषध्यः फलसाराढ्याः शेषा क्षुद्रा प्रःकीर्तिताः

yavādyāḥ śāliparyaṁtāḥ śreṣṭhāḥ saptadaśa smṛtāḥ oṣadhyaḥ phalasārāḍhyāḥ śeṣā kṣudrā praḥkīrtitāḥ

From barley up to rice, seventeen are reckoned the finest herbs, rich in fruit-essence; the rest are declared to be lesser.

Verse 13 (padma.2.66.13)

एता लूना मर्दिताश्च मुनिभिः पूर्वसंस्कृताः । शूर्पोलूखलपात्राद्यैः स्थालिकोदकवह्निभिः

etā lūnā marditāśca munibhiḥ pūrvasaṁskṛtāḥ śūrpolūkhalapātrādyaiḥ sthālikodakavahnibhiḥ

These, having been cut and prepared beforehand by sages, with winnowing-basket, mortar and vessel, with pot, water and fire —

Verse 14 (padma.2.66.14)

षड्विधा हि स्वभेदेन परिणामं व्रजंति ताः । अन्योन्यरससंयोगादनेकस्वादतां गताः

ṣaḍvidhā hi svabhedena pariṇāmaṁ vrajaṁti tāḥ anyonyarasasaṁyogādanekasvādatāṁ gatāḥ

—come, by six kinds according to their own distinctions, to their transformation, attaining manifold flavors through the mixing of their essences with one another.

Verse 15 (padma.2.66.15)

भक्ष्यं भोज्यं पेयलेह्यं चोष्यं खाद्यं च भूपते । तासां भेदाः षडंगाश्च मधुराद्याश्च षड्गुणाः

bhakṣyaṁ bhojyaṁ peyalehyaṁ coṣyaṁ khādyaṁ ca bhūpate tāsāṁ bhedāḥ ṣaḍaṁgāśca madhurādyāśca ṣaḍguṇāḥ

O king, edible, chewable, drinkable, lickable, suckable, and eatable — in these six categories lie their distinctions, and the six flavors beginning with sweet as well.

Verse 16 (padma.2.66.16)

तदन्नं पिंडकवलैर्ग्रासैर्भुक्तं च देहिभिः । अन्नमूलाशये सर्वप्राणान्स्थापयति क्रमात्

tadannaṁ piṁḍakavalairgrāsairbhuktaṁ ca dehibhiḥ annamūlāśaye sarvaprāṇānsthāpayati kramāt

That food, eaten in mouthfuls and morsels by embodied beings, in due order establishes all the vital breaths in the seat rooted in food.

Verse 17 (padma.2.66.17)

अपक्वं भुक्तमाहारं स वायुः कुरुते द्विधा । संप्रविश्यान्नमध्ये च पक्वं कृत्वा पृथग्गुणम्

apakvaṁ bhuktamāhāraṁ sa vāyuḥ kurute dvidhā saṁpraviśyānnamadhye ca pakvaṁ kṛtvā pṛthagguṇam

That wind divides the food eaten, still unripe, into two parts; entering into the midst of the food, making the ripened portion of a distinct quality —

Verse 18 (padma.2.66.18)

अग्नेरूर्ध्वं जलं स्थाप्य तदन्नं च जलोपरि । जलस्याधः स्वयं प्राणः स्थित्वाग्निं धमते शनैः

agnerūrdhvaṁ jalaṁ sthāpya tadannaṁ ca jalopari jalasyādhaḥ svayaṁ prāṇaḥ sthitvāgniṁ dhamate śanaiḥ

—placing water above the fire, and that food above the water, the vital breath itself, established below the water, slowly fans the fire.

Verse 19 (padma.2.66.19)

वायुना धम्यमानोग्निरत्युष्णं कुरुते जलम् । तदन्नमुष्णयोगेन समंतात्पच्यते पुनः

vāyunā dhamyamānogniratyuṣṇaṁ kurute jalam tadannamuṣṇayogena samaṁtātpacyate punaḥ

The fire, fanned by the wind, makes the water exceedingly hot; and by that heat's union, the food is cooked again on every side.

Verse 20 (padma.2.66.20)

द्विधा भवति तत्पक्वं पृथक्किट्टं पृथग्रसः । मलैर्द्वादशभिः किट्टं भिन्नं देहाद्बहिर्व्रजेत्

dvidhā bhavati tatpakvaṁ pṛthakkiṭṭaṁ pṛthagrasaḥ malairdvādaśabhiḥ kiṭṭaṁ bhinnaṁ dehādbahirvrajet

That ripened food divides into two parts — waste apart, and essence apart; the waste, along with the twelve impurities, departs from the body outward.

Verse 21 (padma.2.66.21)

कर्णाक्षि नासिका जिह्वा दंतोष्ठ प्रजनं गुदा । मलान्स्रवेदथ स्वेदो विण्मूत्रं द्वादश स्मृताः

karṇākṣi nāsikā jihvā daṁtoṣṭha prajanaṁ gudā malānsravedatha svedo viṇmūtraṁ dvādaśa smṛtāḥ

The ears, eyes, nose, tongue, teeth, lips, generative organ and anus exude impurities; and sweat, urine, and feces — these twelve are enumerated.

Verse 22 (padma.2.66.22)

हृत्पद्मे प्रतिबद्धाश्च सर्वनाड्यः समंततः । तासां मुखेषु तं सूक्ष्मं प्राणः स्थापयते रसम्

hṛtpadme pratibaddhāśca sarvanāḍyaḥ samaṁtataḥ tāsāṁ mukheṣu taṁ sūkṣmaṁ prāṇaḥ sthāpayate rasam

All the channels, bound at the lotus of the heart, spread out on every side; the vital breath establishes that subtle essence at their mouths.

Verse 23 (padma.2.66.23)

रसेन तेन ता नाडीः प्राणः पूरयते पुनः । संतर्पयंति ता नाड्यः पूर्णा देहं समंततः

rasena tena tā nāḍīḥ prāṇaḥ pūrayate punaḥ saṁtarpayaṁti tā nāḍyaḥ pūrṇā dehaṁ samaṁtataḥ

With that essence the vital breath fills those channels again; and those filled channels nourish the body on every side.

Verse 24 (padma.2.66.24)

ततः स नाडीमध्यस्थः शारीरेणोष्मणा रसः । पच्यते पच्यमानश्च भवेत्पाकद्वयं पुनः

tataḥ sa nāḍīmadhyasthaḥ śārīreṇoṣmaṇā rasaḥ pacyate pacyamānaśca bhavetpākadvayaṁ punaḥ

Then that essence, established within the channel, is cooked by the body's own heat; and, being cooked, it comes again to a twofold transformation.

Verse 25 (padma.2.66.25)

त्वङ्मांसास्थि मज्जा मेदो रुधिरं च प्रजायते । रक्ताल्लोमानि मांसं च केशाः स्नायुश्च मांसतः

tvaṁmāṁsāsthi majjā medo rudhiraṁ ca prajāyate raktāllomāni māṁsaṁ ca keśāḥ snāyuśca māṁsataḥ

Skin, flesh, bone, marrow, fat, and blood are produced; from blood, the body-hairs and flesh; from flesh, the head-hair and sinews —

Verse 26 (padma.2.66.26)

स्नायोर्मज्जा तथास्थीनि वसा मज्जास्थिसंभवा । मज्जाकारेण वैकल्यं शुक्रं च प्रसवात्मकम्

snāyormajjā tathāsthīni vasā majjāsthisaṁbhavā majjākāreṇa vaikalyaṁ śukraṁ ca prasavātmakam

—from sinew, marrow and bones; from marrow and bone, fat is produced; and, transformed in the manner of marrow, comes seed, the source of procreation.

Verse 27 (padma.2.66.27)

इति द्वादश शान्तस्य परिणामाः प्रकीर्तिताः । शुक्रं तस्य परीणामः शुक्राद्देहस्य संभवः

iti dvādaśa śāntasya pariṇāmāḥ prakīrtitāḥ śukraṁ tasya parīṇāmaḥ śukrāddehasya saṁbhavaḥ

Thus are declared the twelve transformations of the settled essence; seed is its final transformation, and from seed the body comes into being.

Verse 28 (padma.2.66.28)

ऋतुकाले यदा शुक्रं निर्दोषं योनिसंस्थितम् । तदा तद्वायुसंसृष्टं स्त्रीरक्तेनैकतां व्रजेत्

ṛtukāle yadā śukraṁ nirdoṣaṁ yonisaṁsthitam tadā tadvāyusaṁsṛṣṭaṁ strīraktenaikatāṁ vrajet

In the fertile season, when unblemished seed is established in the womb, joined then with the wind, it comes to union with the woman's own blood.

Verse 29 (padma.2.66.29)

विसर्गकाले शुक्रस्य जीवः कारणसंयुतः । नित्यं प्रविशते योनिं कर्मभिः स्वैर्नियंत्रितः

visargakāle śukrasya jīvaḥ kāraṇasaṁyutaḥ nityaṁ praviśate yoniṁ karmabhiḥ svairniyaṁtritaḥ

At the moment of seed's release, the soul, joined with its cause, controlled by its own deeds, ever enters the womb.

Verse 30 (padma.2.66.30)

शुक्रस्य सह रक्तस्य एकाहात्कललं भवेत् । पंचरात्रेण कलले बुद्बुदत्वं ततो भवेत्

śukrasya saha raktasya ekāhātkalalaṁ bhavet paṁcarātreṇa kalale budbudatvaṁ tato bhavet

Together with seed and blood, within one day and night, the kalala (first embryonic mass) forms; and within five nights, that kalala takes on the state of a bubble.

Verse 31 (padma.2.66.31)

मांसत्वं मासमात्रेण पंचधा जायते पुनः । ग्रीवा शिरश्च स्कंधश्च पृष्ठवंशस्तथोदरम्

māṁsatvaṁ māsamātreṇa paṁcadhā jāyate punaḥ grīvā śiraśca skaṁdhaśca pṛṣṭhavaṁśastathodaram

In one month it attains the state of flesh, then arises in five parts — the neck, the head, the shoulders, the spine, and the belly.

Verse 32 (padma.2.66.32)

पाणीपादौ तथा पार्श्वौ कटिर्गात्रं तथैव च । मासद्वयेन पर्वाणि क्रमशः संभवंति च

pāṇīpādau tathā pārśvau kaṭirgātraṁ tathaiva ca māsadvayena parvāṇi kramaśaḥ saṁbhavaṁti ca

The hands and feet, both sides, the waist and the limbs likewise — in two months, the joints arise in due order.

Verse 33 (padma.2.66.33)

त्रिभिर्मासैः प्रजायंते शतशोंकुरसंधयः । मासैश्चतुर्भिर्जायंते अंगुल्यादि यथाक्रमम्

tribhirmāsaiḥ prajāyaṁte śataśoṁkurasaṁdhayaḥ māsaiścaturbhirjāyaṁte aṁgulyādi yathākramam

In three months, hundreds of budding joints arise; in four months, the fingers and the like come forth in due order.

Verse 34 (padma.2.66.34)

मुखं नासा च कर्णौ च मासैर्जायंति पंचभिः । दंतपंक्तिस्तथा जिह्वा जायते तु नखाः पुनः

mukhaṁ nāsā ca karṇau ca māsairjāyaṁti paṁcabhiḥ daṁtapaṁktistathā jihvā jāyate tu nakhāḥ punaḥ

In five months, the mouth, nose, and ears arise; the row of teeth, the tongue, and then the nails too are formed.

Verse 35 (padma.2.66.35)

कर्णयोश्च भवेच्छिद्रं षण्मासाभ्यंतरे पुनः । पायुर्मेढ्रमुपस्थं च शिश्नश्चाप्युपजायते

karṇayośca bhavecchidraṁ ṣaṇmāsābhyaṁtare punaḥ pāyurmeḍhramupasthaṁ ca śiśnaścāpyupajāyate

Within six months, the openings of the ears arise again; the anus, the phallus, the pubic region, and the organ likewise are formed.

Verse 36 (padma.2.66.36)

संधयो ये च गात्रेषु मासैर्जायंति सप्तभिः । अंगप्रत्यंगसंपूर्णं शिरः केशसमन्वितम्

saṁdhayo ye ca gātreṣu māsairjāyaṁti saptabhiḥ aṁgapratyaṁgasaṁpūrṇaṁ śiraḥ keśasamanvitam

In seven months, the joints throughout the limbs arise; the head, complete with every limb and part, furnished with hair —

Verse 37 (padma.2.66.37)

विभक्तावयवस्पष्टं पुनर्मासाष्टमे भवेत् । पंचात्मक समायुक्तः परिपक्वः स तिष्ठति

vibhaktāvayavaspaṣṭaṁ punarmāsāṣṭame bhavet paṁcātmaka samāyuktaḥ paripakvaḥ sa tiṣṭhati

—with its limbs clearly distinguished, becomes complete again in the eighth month; endowed with the five elements, it remains, fully ripened.

Verse 38 (padma.2.66.38)

मातुराहारवीर्येण षड्विधेन रसेन च । नाभिसूत्रनिबद्धेन वर्द्धते स दिनेदिने

māturāhāravīryeṇa ṣaḍvidhena rasena ca nābhisūtranibaddhena varddhate sa dinedine

By the essence of the mother's food and the sixfold essence, bound by the navel-cord, it grows day by day.

Verse 39 (padma.2.66.39)

ततः स्मृतिं लभेज्जीवः संपूर्णोस्मिञ्छरीरके । सुखं दुःखं विजानाति निद्रां स्वप्नं पुराकृतम्

tataḥ smṛtiṁ labhejjīvaḥ saṁpūrṇosmiñcharīrake sukhaṁ duḥkhaṁ vijānāti nidrāṁ svapnaṁ purākṛtam

Then the soul, complete within this body, attains memory; it comes to know pleasure and pain, sleep, and the dreams of its former life.

Verse 40 (padma.2.66.40)

मृतश्चाहं पुनर्जातो जातश्चाहं पुनर्मृतः । नानायोनिसहस्राणि मया दृष्टान्यनेकधा

mṛtaścāhaṁ punarjāto jātaścāhaṁ punarmṛtaḥ nānāyonisahasrāṇi mayā dṛṣṭānyanekadhā

'Dying, I was born again; and being born, I died again. I have witnessed thousands of manifold wombs.'

Verse 41 (padma.2.66.41)

अधुना जातमात्रोहं प्राप्तसंस्कार एव च । ततः श्रेयः करिष्यामि येन गर्भे न संभवः

adhunā jātamātrohaṁ prāptasaṁskāra eva ca tataḥ śreyaḥ kariṣyāmi yena garbhe na saṁbhavaḥ

'Now I have only just been born, having attained this bodily impression; henceforth I shall work such good that I need never come to the womb again.'

Verse 42 (padma.2.66.42)

गर्भस्थश्चिंतयत्येवमहं गर्भाद्विनिःसृतः । अध्येष्यामि परं ज्ञानं संसारविनिवर्तकम्

garbhasthaściṁtayatyevamahaṁ garbhādviniḥsṛtaḥ adhyeṣyāmi paraṁ jñānaṁ saṁsāravinivartakam

The fetus-bound soul thus reflects: 'Once out of the womb, I shall study that supreme knowledge which turns one back from this cycle of existence.'

Verse 43 (padma.2.66.43)

अवश्यं गर्भदुःखेन महता परिपीडितः । जीवः कर्मवशादास्ते मोक्षोपायं विचिंतयेत्

avaśyaṁ garbhaduḥkhena mahatā paripīḍitaḥ jīvaḥ karmavaśādāste mokṣopāyaṁ viciṁtayet

Grievously afflicted by the great suffering of the womb, that soul, bound by its deeds, dwells there and ponders the means of liberation — this indeed is inevitable.

Verse 44 (padma.2.66.44)

यथा गिरिवराक्रांतः कश्चिद्दुःखेन तिष्ठति । तथा जरायुणा देही दुःखं तिष्ठति दुःखितः

yathā girivarākrāṁtaḥ kaścidduḥkhena tiṣṭhati tathā jarāyuṇā dehī duḥkhaṁ tiṣṭhati duḥkhitaḥ

As one crushed beneath a great mountain remains in suffering, so the embodied one, wrapped in the amniotic membrane, remains in suffering, afflicted.

Verse 45 (padma.2.66.45)

पतितः सागरे यद्वद्दुःखमास्ते समाकुलः । गर्भोदकेन सिक्तांगस्तथास्ते व्याकुलात्मकः

patitaḥ sāgare yadvadduḥkhamāste samākulaḥ garbhodakena siktāṁgastathāste vyākulātmakaḥ

As one fallen into the ocean remains distressed in suffering, so, with limbs drenched in the waters of the womb, that troubled soul remains.

Verse 46 (padma.2.66.46)

लोहकुंभे यथा न्यस्तः पच्यते कश्चिदग्निना । गर्भकुंभे तथाक्षिप्तः पच्यते जठराग्निना

lohakuṁbhe yathā nyastaḥ pacyate kaścidagninā garbhakuṁbhe tathākṣiptaḥ pacyate jaṭharāgninā

As one placed within an iron pot is cooked by fire, so, cast into the vessel of the womb, one is cooked by the fire of the belly.

Verse 47 (padma.2.66.47)

सूचीभिरग्निवर्णाभिर्भिन्नगात्रो निरंतरम् । यद्दुःखं जायते तस्य तद्गर्भेष्टगुणं भवेत्

sūcībhiragnivarṇābhirbhinnagātro niraṁtaram yadduḥkhaṁ jāyate tasya tadgarbheṣṭaguṇaṁ bhavet

Whatever pain arises when the body is pierced continually with needles glowing red as fire — that pain becomes multiplied many times over in the womb.

Verse 48 (padma.2.66.48)

गर्भवासात्परं वासं कष्टं नैवास्ति कुत्रचित् । देहिनां दुःखमतुलं सुघोरमपि संकटम्

garbhavāsātparaṁ vāsaṁ kaṣṭaṁ naivāsti kutracit dehināṁ duḥkhamatulaṁ sughoramapi saṁkaṭam

There is nowhere any hardship worse than dwelling in the womb; this suffering of embodied beings is incomparable and a most terrible peril.

Verse 49 (padma.2.66.49)

इत्येतद्गर्भदुःखं हि प्राणिनां परिकीर्तितम् । चरस्थिराणां सर्वेषामात्मगर्भानुरूपतः

ityetadgarbhaduḥkhaṁ hi prāṇināṁ parikīrtitam carasthirāṇāṁ sarveṣāmātmagarbhānurūpataḥ

Thus has this suffering of the womb been declared for all living beings — for the moving and the unmoving alike, each according to its own gestation.

Verse 50 (padma.2.66.50)

गर्भात्कोटिगुणापीडा योनियंत्रनिपीडनात् । संमूर्च्छितस्य जायेत जायमानस्य देहिनः

garbhātkoṭiguṇāpīḍā yoniyaṁtranipīḍanāt saṁmūrcchitasya jāyeta jāyamānasya dehinaḥ

A pain a hundred million times greater than that of the womb arises, from the pressure of the birth-passage, for the being being born, as it falls into a swoon.

Verse 51 (padma.2.66.51)

इक्षुवत्पीड्यमानस्य पापमुद्गरपेषणात् । गर्भान्निष्क्रममाणस्य प्रबलैः सूतिवायुभिः

ikṣuvatpīḍyamānasya pāpamudgarapeṣaṇāt garbhānniṣkramamāṇasya prabalaiḥ sūtivāyubhiḥ

Pressed like sugarcane, ground by the pestle of sin through the powerful winds of delivery, as it emerges from the womb —

Verse 52 (padma.2.66.52)

जायते सुमहद्दुःखं परित्राणं न विंदति । यंत्रेण पीड्यमानाः स्युर्निःसाराश्च यथेक्षवः

jāyate sumahadduḥkhaṁ paritrāṇaṁ na viṁdati yaṁtreṇa pīḍyamānāḥ syurniḥsārāśca yathekṣavaḥ

—an exceedingly great suffering arises, and no refuge is found; just as sugarcanes crushed by a press become without pith —

Verse 53 (padma.2.66.53)

तथा शरीरं योनिस्थं पात्यते यंत्रपीडनात् । अस्थिमद्वर्तुलाकारं स्नायुबंधनवेष्टितम्

tathā śarīraṁ yonisthaṁ pātyate yaṁtrapīḍanāt asthimadvartulākāraṁ snāyubaṁdhanaveṣṭitam

—so the body, established in the womb, falls under the pressure of that machinery, rounded with its bones, wrapped about with sinewy bonds.

Verse 54 (padma.2.66.54)

रक्तमांसवसालिप्तं विण्मूत्रद्रव्यभाजनम् । केशलोमनखच्छन्नं रोगायतनमुत्तमम्

raktamāṁsavasāliptaṁ viṇmūtradravyabhājanam keśalomanakhacchannaṁ rogāyatanamuttamam

Smeared with blood, flesh and fat, a vessel for the substance of urine and feces, covered with hair and nails, the very seat of diseases.

Verse 55 (padma.2.66.55)

वदनैकमहाद्वारं गवाक्षाष्टकभूषितम् । ओष्ठद्वयकपाटं तु दंतजिह्वागलान्वितम्

vadanaikamahādvāraṁ gavākṣāṣṭakabhūṣitam oṣṭhadvayakapāṭaṁ tu daṁtajihvāgalānvitam

With one great gate as its mouth, adorned with eight little windows; with a pair of lips as its shutters, furnished with teeth, tongue and throat.

Verse 56 (padma.2.66.56)

नाडीस्वेदप्रवाहं च कफपित्तपरिप्लुतम् । जराशोकसमाविष्टं कालवक्त्रानलेस्थितम्

nāḍīsvedapravāhaṁ ca kaphapittapariplutam jarāśokasamāviṣṭaṁ kālavaktrānalesthitam

Flowing with the streams of channels and sweat, awash with phlegm and bile; possessed by old age and sorrow, standing in the fire of time's own mouth.

Verse 57 (padma.2.66.57)

कामक्रोधसमाक्रांतं श्वसनैश्चोपमर्दितम् । भोगतृष्णातुरं गूढं रागद्वेष वशानुगम्

kāmakrodhasamākrāṁtaṁ śvasanaiścopamarditam bhogatṛṣṇāturaṁ gūḍhaṁ rāgadveṣa vaśānugam

Overwhelmed by desire and anger, wracked by its own breathing; tormented by thirst for enjoyment, hidden, subject to attachment and aversion.

Verse 58 (padma.2.66.58)

सवर्णितांगप्रत्यंगं जरायु परिवेष्टितम् । संकटेनाविविक्तेन योनिमार्गेण निर्गतम्

savarṇitāṁgapratyaṁgaṁ jarāyu pariveṣṭitam saṁkaṭenāviviktena yonimārgeṇa nirgatam

Described with all its limbs and members, wrapped in the amniotic caul, emerged through the narrow, unclean passage of the birth-canal.

Verse 59 (padma.2.66.59)

विण्मूत्ररक्तसिक्तांगं षट्कौशिकसमुद्भवम् । अस्थिपंजरसंघातं ज्ञेयमस्मिन्कलेवरे

viṇmūtraraktasiktāṁgaṁ ṣaṭkauśikasamudbhavam asthipaṁjarasaṁghātaṁ jñeyamasminkalevare

Its limbs drenched with excrement, urine and blood, arisen from six sheaths; this body should be known simply as an assemblage of a skeletal frame.

Verse 60 (padma.2.66.60)

शतत्रयं शताधिकं पंचपेशी शतानि च । सार्धाभिस्तिसृभिश्छन्नं समंताद्रोमकोटिभिः

śatatrayaṁ śatādhikaṁ paṁcapeśī śatāni ca sārdhābhistisṛbhiśchannaṁ samaṁtādromakoṭibhiḥ

Three hundred and one bones, five hundred muscles; covered all about by three and a half million hair-follicles.

Verse 61 (padma.2.66.61)

शरीरं स्थूलसूक्ष्माभिर्दृश्यादृश्याभिरंततः । एताभिर्मांसनाडीभिः कोटिभिस्तत्समन्वितम्

śarīraṁ sthūlasūkṣmābhirdṛśyādṛśyābhiraṁtataḥ etābhirmāṁsanāḍībhiḥ koṭibhistatsamanvitam

This body is endowed, in the end, with gross and subtle, visible and invisible flesh-channels, numbering in the millions.

Verse 62 (padma.2.66.62)

प्रस्वेदमशुचिं ताभिरंतरस्थं च तेन हि । द्वात्रिंशद्दशनाः प्रोक्ता विंशतिश्च नखाः स्मृताः

prasvedamaśuciṁ tābhiraṁtarasthaṁ ca tena hi dvātriṁśaddaśanāḥ proktā viṁśatiśca nakhāḥ smṛtāḥ

Within them the unclean sweat remains lodged; thirty-two teeth are declared, and twenty nails are reckoned.

Verse 63 (padma.2.66.63)

पित्तस्य कुडवं ज्ञेयं कफस्यार्धाढकं तथा । वसायाश्च पलाः पंच तदर्धं फलकस्य च

pittasya kuḍavaṁ jñeyaṁ kaphasyārdhāḍhakaṁ tathā vasāyāśca palāḥ paṁca tadardhaṁ phalakasya ca

Bile is to be known as one kudava in measure, phlegm half an adhaka; fat five palas, and half that again of a certain marrow-portion.

Verse 64 (padma.2.66.64)

पंचार्बुद पला ज्ञेयाः पलानि दश मेदसः । पलत्रयं महारक्तं मज्जा रक्ताच्चतुर्गुणा

paṁcārbuda palā jñeyāḥ palāni daśa medasaḥ palatrayaṁ mahāraktaṁ majjā raktāccaturguṇā

Fat is to be known as five arbuda-palas, marrow-fat ten palas; the great blood three palas, marrow four times the blood.

Verse 65 (padma.2.66.65)

शुक्रार्धकुडवं ज्ञेयं तदर्धं देहिनां बलम् । मांसस्य चैकं पिंडेन पलसाहस्रमुच्यते

śukrārdhakuḍavaṁ jñeyaṁ tadardhaṁ dehināṁ balam māṁsasya caikaṁ piṁḍena palasāhasramucyate

Seed is to be known as half a kudava, and half of that again is the strength of embodied beings; flesh in one mass is said to be a thousand palas.

Verse 66 (padma.2.66.66)

रक्तं पलशतं ज्ञेयं विण्मूत्रं चाप्रमाणतः । इति देहगृहे राजन्वासः स्यान्नित्यमात्मनः

raktaṁ palaśataṁ jñeyaṁ viṇmūtraṁ cāpramāṇataḥ iti dehagṛhe rājanvāsaḥ syānnityamātmanaḥ

Blood is to be known as a hundred palas; excrement and urine are beyond measure. Thus, O king, in this house of the body, dwells the self forever.

Verse 67 (padma.2.66.67)

अशुद्धं च विशुद्धस्य कर्मबंधविनिर्मितम् । शुक्रशोणितसंयोगाद्देहः संजायते क्वचित्

aśuddhaṁ ca viśuddhasya karmabaṁdhavinirmitam śukraśoṇitasaṁyogāddehaḥ saṁjāyate kvacit

For the pure self this is unclean, fashioned by the bonds of karma; from the union of seed and blood, this body arises somewhere.

Verse 68 (padma.2.66.68)

नित्यं विण्मूत्रसंयुक्तस्तेनायमशुचिः स्मृतः । यथा वै विष्ठया पूर्णः शुचिः सांतर्बहिर्घटः

nityaṁ viṇmūtrasaṁyuktastenāyamaśuciḥ smṛtaḥ yathā vai viṣṭhayā pūrṇaḥ śuciḥ sāṁtarbahirghaṭaḥ

It is ever joined with excrement and urine, and is therefore declared impure — just as a pot filled with filth remains unclean, both within and without.

Verse 69 (padma.2.66.69)

शौचेन शोध्यमानोपि देहोयमशुचिर्भवेत् । यं प्राप्यातिपवित्राणि पंचगव्य हवींषि च

śaucena śodhyamānopi dehoyamaśucirbhavet yaṁ prāpyātipavitrāṇi paṁcagavya havīṁṣi ca

Even purified by ablution, this body still remains impure; even the most sacred panchagavya and the sacrificial offerings, upon touching it —

Verse 70 (padma.2.66.70)

अशुचित्वं प्रयांत्याशु देहोयमशुचिस्ततः । हृद्यान्यप्यन्नपानानि यं प्राप्य सुरभीणि च

aśucitvaṁ prayāṁtyāśu dehoyamaśucistataḥ hṛdyānyapyannapānāni yaṁ prāpya surabhīṇi ca

—instantly become impure themselves; then how much more impure is this body! Even pleasant, fragrant food and drink, upon touching it —

Verse 71 (padma.2.66.71)

अशुचित्वं प्रयांत्याशु कोऽन्य स्यादशुचिस्ततः । हे जनाः किं न पश्यध्वं यन्निर्याति दिनेदिने

aśucitvaṁ prayāṁtyāśu ko'nya syādaśucistataḥ he janāḥ kiṁ na paśyadhvaṁ yanniryāti dinedine

—instantly become impure themselves — what else could be more impure than this? O people, why do you not see what issues forth from it day after day?

Verse 72 (padma.2.66.72)

देहानुगो मलः पूतिस्तदाधारः कथं शुचिः । देहः संशोध्यमानोपि पंचगव्यकुशांबुभिः

dehānugo malaḥ pūtistadādhāraḥ kathaṁ śuciḥ dehaḥ saṁśodhyamānopi paṁcagavyakuśāṁbubhiḥ

The filth that follows the body is foul-smelling — how then can its very foundation be pure? The body, though purified with panchagavya and kusha-water —

Verse 73 (padma.2.66.73)

घृष्यमाण इवांगारो निर्मलत्वं न गच्छति । स्रोतांसि यस्य सततं प्रवहंति गिरेरिव

ghṛṣyamāṇa ivāṁgāro nirmalatvaṁ na gacchati srotāṁsi yasya satataṁ pravahaṁti gireriva

—like charcoal, which does not become clean however it is scrubbed, does not become pure; whose channels flow ceaselessly like a mountain's streams —

Verse 74 (padma.2.66.74)

कफमूत्राद्यमशुचिः स देहः शुध्यते कथम् । सर्वाशुचिनिधानस्य शरीरस्य न विद्यते

kaphamūtrādyamaśuciḥ sa dehaḥ śudhyate katham sarvāśucinidhānasya śarīrasya na vidyate

—laden with phlegm, urine and other impurities, how then could that body ever become pure? Of that body, the very storehouse of every impurity —

Verse 75 (padma.2.66.75)

शुचिरेकप्रदेशोपि शुचिर्न स्यादृतेऽपि वा । दिवा वा यदि वा रात्रौ मृत्तोयैः शोध्यते करः

śucirekapradeśopi śucirna syādṛte'pi vā divā vā yadi vā rātrau mṛttoyaiḥ śodhyate karaḥ

—not even one single spot is truly pure; without such cleansing it remains unpurified regardless. Whether by day or by night, though the hand be purified with earth and water —

Verse 76 (padma.2.66.76)

तथापि शुचिभाङ्नस्यान्न विरज्यंति ते नराः । कायोयमग्र्यधूपाद्यैर्यत्नेनापि सुसंस्कृतः

tathāpi śucibhāṁnasyānna virajyaṁti te narāḥ kāyoyamagryadhūpādyairyatnenāpi susaṁskṛtaḥ

—still those men do not truly share in purity, nor do they grow detached. This body, though carefully treated even with the finest incense and the like —

Verse 77 (padma.2.66.77)

न जहाति स्वभावं हि श्वपुच्छमिव नामितम् । तथा जात्यैव कृष्णोर्णा न शुक्ला जातु जायते

na jahāti svabhāvaṁ hi śvapucchamiva nāmitam tathā jātyaiva kṛṣṇorṇā na śuklā jātu jāyate

—does not abandon its own nature, just as a dog's tail, though bent, will not stay straight; so too, by very nature, black wool never becomes white.

Verse 78 (padma.2.66.78)

संशोध्यमानापि तथा भवेन्मूर्तिर्न निर्मला । जिघ्रन्नपि स्वदुर्गंधं पश्यन्नपि मलं स्वकम्

saṁśodhyamānāpi tathā bhavenmūrtirna nirmalā jighrannapi svadurgaṁdhaṁ paśyannapi malaṁ svakam

So too, though purified, this form does not become spotless; even while smelling its own foul odor, even while seeing its own filth —

Verse 79 (padma.2.66.79)

न विरज्यति लोकोऽयं पीडयन्नपि नासिकाम् । अहो मोहस्य माहात्म्यं येन व्यामोहितं जगत्

na virajyati loko'yaṁ pīḍayannapi nāsikām aho mohasya māhātmyaṁ yena vyāmohitaṁ jagat

—this world does not grow detached, even though it torments the very nostrils. Ah, what is the greatness of this delusion, by which the world has been so utterly bewildered!

Verse 80 (padma.2.66.80)

जिघ्रन्पश्यन्स्वकान्दोषान्कायस्य न विरज्यते । स्वदेहस्य विगंधेन विरज्येत न यो नरः

jighranpaśyansvakāndoṣānkāyasya na virajyate svadehasya vigaṁdhena virajyeta na yo naraḥ

Even smelling and seeing the faults of his own body, man does not grow detached. That man who does not grow detached even from the very stench of his own body —

Verse 81 (padma.2.66.81)

विरागकारणं तस्य किमन्यदुपदिश्यते । सर्वमेव जगत्पूतं देहमेवाशुचिः परम्

virāgakāraṇaṁ tasya kimanyadupadiśyate sarvameva jagatpūtaṁ dehamevāśuciḥ param

—for him what other cause of dispassion could possibly be taught? This whole world is pure; the body alone is supremely impure —

Verse 82 (padma.2.66.82)

यन्मलावयवस्पर्शाच्छुचिरप्यशुचिर्भवेत् । गंधलेपापनोदाय शौचं देहस्य कीर्तितम्

yanmalāvayavasparśācchucirapyaśucirbhavet gaṁdhalepāpanodāya śaucaṁ dehasya kīrtitam

—for even a pure thing, touched by its filthy parts, becomes impure. The cleansing of the body is prescribed only to remove odor and grime.

Verse 83 (padma.2.66.83)

द्वयस्यापगमात्पश्चाद्भावशुद्ध्या विशुद्ध्यति । गंगातोयेन सर्वेण मृद्भारैर्गात्रलेपनैः

dvayasyāpagamātpaścādbhāvaśuddhyā viśuddhyati gaṁgātoyena sarveṇa mṛdbhārairgātralepanaiḥ

Only after both these are removed does true purity come, through purity of feeling. By all the water of the Ganga, by heaps of clay, by anointing the limbs —

Verse 84 (padma.2.66.84)

मर्त्यो दुर्गंधदेहोसौ भावदुष्टो न शुध्यति । तीर्थस्नानैस्तपोभिश्च दुष्टात्मा न च शुध्यति

martyo durgaṁdhadehosau bhāvaduṣṭo na śudhyati tīrthasnānaistapobhiśca duṣṭātmā na ca śudhyati

—the mortal of foul-smelling body, corrupt in feeling, is not purified. Even by bathing at tirthas and by austerities, a corrupt soul is not purified.

Verse 85 (padma.2.66.85)

स्वमूर्तिः क्षालिता तीर्थे न शुद्धिमधिगच्छति । अंतर्भावप्रदुष्टस्य विशतोपि हुताशनम्

svamūrtiḥ kṣālitā tīrthe na śuddhimadhigacchati aṁtarbhāvapraduṣṭasya viśatopi hutāśanam

One's own form, though washed at a tirtha, does not attain purity; for one corrupt within, even entering into the sacrificial fire —

Verse 86 (padma.2.66.86)

न स्वर्गो नापवर्गश्च देहनिर्दहनं परम् । भावशुद्धिः परं शौचं प्रमाणं सर्वकर्मसु

na svargo nāpavargaśca dehanirdahanaṁ param bhāvaśuddhiḥ paraṁ śaucaṁ pramāṇaṁ sarvakarmasu

—there is neither heaven nor liberation; only the burning of the body is the final result. Purity of feeling alone is the supreme cleanliness; this is the standard in all rites.

Verse 87 (padma.2.66.87)

अन्यथा लिंग्यते कांता भावेन दुहितान्यथा । मनसा भिद्यते वृत्तिरभिन्नेष्वपि वस्तुषु

anyathā liṁgyate kāṁtā bhāvena duhitānyathā manasā bhidyate vṛttirabhinneṣvapi vastuṣu

Otherwise, a woman may embrace as if a lover while in feeling she is like a daughter; by the mind, disposition becomes undivided even toward things that remain distinct.

Verse 88 (padma.2.66.88)

अन्यथैव सती पुत्रं चिंतयेदन्यथा पतिम् । यथायथा स्वभावस्य महाभाग उदाहृतम्

anyathaiva satī putraṁ ciṁtayedanyathā patim yathāyathā svabhāvasya mahābhāga udāhṛtam

Quite differently does a chaste woman think of her son, and differently of her husband; O blessed one, just as the illustration of this nature has been given —

Verse 89 (padma.2.66.89)

परिष्वक्तोपि यद्भार्यां भावहीनां न कारयेत् । नाद्याद्विविधमन्नाद्यं रस्यानि सुरभीणि च

pariṣvaktopi yadbhāryāṁ bhāvahīnāṁ na kārayet nādyādvividhamannādyaṁ rasyāni surabhīṇi ca

—so too, one who, even while embracing her, does not regard a wife devoid of true feeling as truly his, will not relish even manifold, fragrant, delicious food.

Verse 90 (padma.2.66.90)

अभावेन नरस्तस्माद्भावः सर्वत्र कारणम् । चित्तं शोधय यत्नेन किमन्यैर्बाह्यशोधनैः

abhāvena narastasmādbhāvaḥ sarvatra kāraṇam cittaṁ śodhaya yatnena kimanyairbāhyaśodhanaiḥ

It is from the very absence of true feeling that a man acts thus; therefore feeling alone is the cause everywhere. Purify the mind with effort — what use are other external purifications?

Verse 91 (padma.2.66.91)

भावतः शुचिशुद्धात्मा स्वर्गं मोक्षं च विंदति । ज्ञानामलांभसा पुंसः सवैराग्यमृदापुनः

bhāvataḥ śuciśuddhātmā svargaṁ mokṣaṁ ca viṁdati jñānāmalāṁbhasā puṁsaḥ savairāgyamṛdāpunaḥ

Only one whose self is pure through true feeling attains heaven and liberation. With the spotless water of knowledge, and again with the clay of dispassion —

Verse 92 (padma.2.66.92)

अविद्या रागविण्मूत्र लेपो नश्येद्विशोधनैः । एवमेतच्छरीरं हि निसर्गादशुचिं विदुः

avidyā rāgaviṇmūtra lepo naśyedviśodhanaiḥ evametaccharīraṁ hi nisargādaśuciṁ viduḥ

—the grime of ignorance and attachment, like the stain of filth, is destroyed by these purifications. Thus is this body known, by its very nature, to be impure.

Verse 93 (padma.2.66.93)

विद्यादसार निःसारं कदलीसारसन्निभम् । ज्ञात्वैवं दोषवद्देहं यः प्राज्ञः शिथिली भवेत्

vidyādasāra niḥsāraṁ kadalīsārasannibham jñātvaivaṁ doṣavaddehaṁ yaḥ prājñaḥ śithilī bhavet

It should be known as without essence, without pith, like the core of a plantain stem. Knowing the body thus, full of faults, whatever wise one grows unattached —

Verse 94 (padma.2.66.94)

सोतिक्रामति संसारं दृढग्राहोवतिष्ठति । एवमेतन्महाकष्टं जन्मदुःखं प्रकीर्तितम्

sotikrāmati saṁsāraṁ dṛḍhagrāhovatiṣṭhati evametanmahākaṣṭaṁ janmaduḥkhaṁ prakīrtitam

—he alone crosses beyond this transmigratory world; whoever clings to it firmly remains fixed within it. Thus has this great and painful suffering of birth been declared —

Verse 95 (padma.2.66.95)

पुंसामज्ञानदोषेण नानाकर्मवशेन च । गर्भस्थस्य मतिर्यासीत्सा जातस्य प्रणश्यति

puṁsāmajñānadoṣeṇa nānākarmavaśena ca garbhasthasya matiryāsītsā jātasya praṇaśyati

—through the fault of men's ignorance, and through subjection to manifold deeds. Whatever understanding existed while dwelling in the womb is destroyed the very moment one is born —

Verse 96 (padma.2.66.96)

सुमूर्च्छितस्य दुःखेन योनियंत्रनिपीडनात् । बाह्येन वायुना चास्य मोहसंगेन देहिनाम्

sumūrcchitasya duḥkhena yoniyaṁtranipīḍanāt bāhyena vāyunā cāsya mohasaṁgena dehinām

—utterly stupefied by the pain of delivery, through the pressure of the birth-canal, and, for beings, through contact with the outer air's power of delusion —

Verse 97 (padma.2.66.97)

स्पृष्टमात्रस्य घोरेण ज्वरः समुपजायते । तेन ज्वरेण महता महामोहः प्रजायते

spṛṣṭamātrasya ghoreṇa jvaraḥ samupajāyate tena jvareṇa mahatā mahāmohaḥ prajāyate

—by the mere touch of that terrible wind alone, a fever arises in it; and from that great fever, a great delusion is born —

Verse 98 (padma.2.66.98)

संमूढस्य स्मृतिभ्रंशः शीघ्रं संजायते पुनः । स्मृतिभ्रंशात्ततस्तस्य पूर्वकर्मवशेन च

saṁmūḍhasya smṛtibhraṁśaḥ śīghraṁ saṁjāyate punaḥ smṛtibhraṁśāttatastasya pūrvakarmavaśena ca

—and, overcome by delusion, its memory is swiftly lost; and from that loss of memory, and through subjection to former deeds —

Verse 99 (padma.2.66.99)

रतिः संजायते तस्य जंतोस्तत्रैव जन्मनि । रक्तो मूढश्च लोकोयमकार्ये संप्रवर्त्तते

ratiḥ saṁjāyate tasya jaṁtostatraiva janmani rakto mūḍhaśca lokoyamakārye saṁpravarttate

—attachment arises again in that very being, within that same birth; and this attached, deluded world engages only in unworthy deeds.

Verse 100 (padma.2.66.100)

न चात्मानं विजानाति न परं न च दैवतम् । न शृणोति परं श्रेयः सचक्षुरपि नेक्षते

na cātmānaṁ vijānāti na paraṁ na ca daivatam na śṛṇoti paraṁ śreyaḥ sacakṣurapi nekṣate

It knows neither itself, nor any other, nor any deity; it does not hear of the supreme good, and though it has eyes, it does not truly see.

Verse 101 (padma.2.66.101)

समे पथि शनैर्गच्छन्स्खलतीव पदेपदे । सत्यां बुद्धौ न जानाति बोध्यमानो बुधैरपि

same pathi śanairgacchanskhalatīva padepade satyāṁ buddhau na jānāti bodhyamāno budhairapi

Even walking slowly upon a level path, it stumbles as if at every step; even though understanding truly exists, it does not grasp it, even when instructed by the wise.

Verse 102 (padma.2.66.102)

संसारे क्लिश्यते तेन नरो लोभवशानुगः । गर्भस्मृतेरभावे च शास्त्रमुक्तं शिवेन च

saṁsāre kliśyate tena naro lobhavaśānugaḥ garbhasmṛterabhāve ca śāstramuktaṁ śivena ca

Thus, subject to greed, man suffers affliction in this world. It is for the very absence of the memory of the womb that this teaching was spoken by Shiva —

Verse 103 (padma.2.66.103)

तद्दुःखकथनार्थाय स्वर्गमोक्षप्रसाधकम् । येन तस्मिञ्छिवे ज्ञाते धर्मकामार्थसाधने

tadduḥkhakathanārthāya svargamokṣaprasādhakam yena tasmiñchive jñāte dharmakāmārthasādhane

—to describe that suffering, which is the means to heaven and liberation; so that, knowing this beneficent knowledge, in the pursuit of dharma, kama, and artha —

Verse 104 (padma.2.66.104)

न कुर्वंत्यात्मनः श्रेयस्तदत्र महदद्भुतम् । अव्यक्तेंद्रियबुद्धित्वाद्बाल्येदुःखं महत्पुनः

na kurvaṁtyātmanaḥ śreyastadatra mahadadbhutam avyakteṁdriyabuddhitvādbālyeduḥkhaṁ mahatpunaḥ

—people do nothing for their own good — this is a great wonder indeed. Because the senses and intellect remain unmanifest, great suffering exists even in childhood.

Verse 105 (padma.2.66.105)

इच्छन्नपि न शक्नोति वक्तुं कर्तुं न सत्कृती । दंतजन्ममहद्दुःखं लौल्येन वायुना तथा

icchannapi na śaknoti vaktuṁ kartuṁ na satkṛtī daṁtajanmamahadduḥkhaṁ laulyena vāyunā tathā

Though it wishes, it cannot speak, cannot act, cannot perform any good deed; the great pain of teething, and through the restless wind —

Verse 106 (padma.2.66.106)

बालरोगैश्च विविधैः पीडाबालग्रहैरपि । तृड्बुभुक्षा परीतांगः क्वचित्तिष्ठति गच्छति

bālarogaiśca vividhaiḥ pīḍābālagrahairapi tṛḍbubhukṣā parītāṁgaḥ kvacittiṣṭhati gacchati

—affliction from various infant ailments, and from the seizing spirits of childhood too; the body, beset by thirst and hunger, now sits, now moves about.

Verse 107 (padma.2.66.107)

विण्मूत्रभक्षणाद्यं च मोहाद्बालः समाचरेत् । कौमारः कर्णवेधेन मातापित्रोश्च ताडनैः

viṇmūtrabhakṣaṇādyaṁ ca mohādbālaḥ samācaret kaumāraḥ karṇavedhena mātāpitrośca tāḍanaiḥ

Out of confusion, the child even behaves in such a way as to eat filth and urine; in boyhood, through the piercing of the ears, through the scoldings of mother and father —

Verse 108 (padma.2.66.108)

अक्षराध्ययनाद्यैश्च दुःखं गुर्वादिशासनात् । प्रमत्तेंद्रियवृत्तेश्च कामरागप्रपीडिनः

akṣarādhyayanādyaiśca duḥkhaṁ gurvādiśāsanāt pramatteṁdriyavṛtteśca kāmarāgaprapīḍinaḥ

—through the study of letters and the like, through the discipline of teachers, suffering comes; from the heedless activity of the senses, tormented by lust and passion —

Verse 109 (padma.2.66.109)

रोगार्दितस्य सततं कुतः सौख्यं हि यौवने । ईर्ष्यासु महद्दुःखं मोहाद्दुःखं प्रजायते

rogārditasya satataṁ kutaḥ saukhyaṁ hi yauvane īrṣyāsu mahadduḥkhaṁ mohādduḥkhaṁ prajāyate

—and, continually afflicted by disease, where indeed is happiness to be found in youth? In jealousies there is great suffering, and from delusion too, suffering arises.

Verse 110 (padma.2.66.110)

तत्रस्यात्कुपितस्यैव रागो दुःखाय केवलम् । रात्रौ न विंदते निद्रा कामाग्नि परिखेदितः

tatrasyātkupitasyaiva rāgo duḥkhāya kevalam rātrau na viṁdate nidrā kāmāgni parikheditaḥ

There, the passion of an angered man is only for suffering; at night he finds no sleep, exceedingly wearied by the fire of desire —

Verse 111 (padma.2.66.111)

दिवा वापि कुतः सौख्यमर्थोपार्जनचिंतया । स्त्रीष्वायासितदेहस्य ये पुंसः शुक्रबिंदवः

divā vāpi kutaḥ saukhyamarthopārjanaciṁtayā strīṣvāyāsitadehasya ye puṁsaḥ śukrabiṁdavaḥ

—nor by day is there happiness, amid the anxiety of earning wealth. For men whose bodies are wearied in women, those drops of seed —

Verse 112 (padma.2.66.112)

न ते सुखाय मंतव्याः स्वेदजा इव बिंदवः । कृमिभिस्ताड्यमानस्य कुष्ठिनः पामरस्य च

na te sukhāya maṁtavyāḥ svedajā iva biṁdavaḥ kṛmibhistāḍyamānasya kuṣṭhinaḥ pāmarasya ca

—should not be reckoned as pleasure, no more than drops of sweat. Of one bitten by worms, a leper, a mangy wretch —

Verse 113 (padma.2.66.113)

कंडूयनाग्नितापेन यत्सुखं स्त्रीषु तद्विदुः । यादृशं मन्यते सौख्यमर्थोपार्जनचिंतया

kaṁḍūyanāgnitāpena yatsukhaṁ strīṣu tadviduḥ yādṛśaṁ manyate saukhyamarthopārjanaciṁtayā

—the pleasure that comes from scratching and the heat of fire — that same kind is known in union with women. Such as the pleasure imagined amid the anxiety of earning wealth —

Verse 114 (padma.2.66.114)

तादृशं स्त्रीषु मंतव्यमधिकं नैव विद्यते । मर्त्यस्य वेदना सैव यां विना चित्तनिर्वृतिः

tādṛśaṁ strīṣu maṁtavyamadhikaṁ naiva vidyate martyasya vedanā saiva yāṁ vinā cittanirvṛtiḥ

—just such should it be reckoned in women, nothing more than that. This indeed is the mortal's own affliction, without which the mind finds no contentment.

Verse 115 (padma.2.66.115)

ततोन्योन्यं पुरा प्राप्तमंते सैवान्यथा भवेत् । तदेवं जरया ग्रस्तमामया व्यपिनप्रियम्

tatonyonyaṁ purā prāptamaṁte saivānyathā bhavet tadevaṁ jarayā grastamāmayā vyapinapriyam

What was once obtained from one another before, in the end becomes otherwise. Thus, seized by old age, afflicted by disease, separated from loved ones —

Verse 116 (padma.2.66.116)

अपूर्ववत्समात्मानं जरया परिपीडितम् । यः पश्यन्न विरज्येत कोन्यस्तस्मादचेतनः

apūrvavatsamātmānaṁ jarayā paripīḍitam yaḥ paśyanna virajyeta konyastasmādacetanaḥ

—seeing even one's own self, so pained by old age, as if unprecedented, whoever does not grow detached — who indeed is more insentient than he?

Verse 117 (padma.2.66.117)

जराभिभूतोपि जंतुः पत्नीपुत्रादिबांधवैः । अशक्तत्वाद्दुराचारैर्भृत्यैश्च परिभूयते

jarābhibhūtopi jaṁtuḥ patnīputrādibāṁdhavaiḥ aśaktatvāddurācārairbhṛtyaiśca paribhūyate

Even the being overcome by old age is scorned — by wife and son and other kinsmen because of his incapacity, and by wicked servants too.

Verse 118 (padma.2.66.118)

न धर्ममर्थं कामं च मोक्षं च जरयायुतः । शक्तः साधयितुं तस्माद्युवा धर्मं समाचरेत्

na dharmamarthaṁ kāmaṁ ca mokṣaṁ ca jarayāyutaḥ śaktaḥ sādhayituṁ tasmādyuvā dharmaṁ samācaret

Joined with old age, a man is no longer capable of accomplishing dharma, artha, kama, or moksha; therefore one should practice dharma while still young.

Verse 119 (padma.2.66.119)

वातपित्तकफादीनां वैषम्यं व्याधिरुच्यते । वातादीनां समूहेन देहोयं परिकीर्तितः

vātapittakaphādīnāṁ vaiṣamyaṁ vyādhirucyate vātādīnāṁ samūhena dehoyaṁ parikīrtitaḥ

The imbalance of wind, bile, phlegm and the like is called disease; and this body itself is described as nothing but an aggregate of wind and the rest.

Verse 120 (padma.2.66.120)

तस्माद्व्याधिमयं ज्ञेयं शरीरमिदमात्मनः । वाताद्यव्यतिरिक्तत्वाद्व्याधीनां पंजरस्य च

tasmādvyādhimayaṁ jñeyaṁ śarīramidamātmanaḥ vātādyavyatiriktatvādvyādhīnāṁ paṁjarasya ca

Therefore this body of the self should be known as filled with disease, since it is not distinct from wind and the rest, and is like a very cage of maladies.

Verse 121 (padma.2.66.121)

रोगैर्नानाविधैर्याति देही दुःखान्यनेकधा । तानि च स्वात्मवेद्यानि किमन्यत्कथयाम्यहम्

rogairnānāvidhairyāti dehī duḥkhānyanekadhā tāni ca svātmavedyāni kimanyatkathayāmyaham

Through the manifold varieties of disease, the embodied being obtains sufferings of many kinds; these are indeed to be known by one's own experience — what more shall I say?

Verse 122 (padma.2.66.122)

एकोत्तरं मृत्युशतमस्मिन्देहे प्रतिष्ठितम् । तत्रैकः कालसंयुक्तः शेषाश्चागंतवः स्मृताः

ekottaraṁ mṛtyuśatamasmindehe pratiṣṭhitam tatraikaḥ kālasaṁyuktaḥ śeṣāścāgaṁtavaḥ smṛtāḥ

In this body are established one hundred and one deaths; of these, one is joined with time itself, fixed; the rest are said to be accidental.

Verse 123 (padma.2.66.123)

ये त्विहागंतवः प्रोक्तास्ते प्रशाम्यंति भेषजैः । जपहोमप्रदानैश्च कालमृत्युर्न शाम्यति

ye tvihāgaṁtavaḥ proktāste praśāmyaṁti bheṣajaiḥ japahomapradānaiśca kālamṛtyurna śāmyati

Those declared here as accidental are pacified by medicines, and by japa, homa and gifts as well; but death by time is never pacified.

Verse 124 (padma.2.66.124)

यदि वापमृत्युर्न स्याद्विषास्वादादशंकितः । न चात्ति पुरुषस्तस्मादपमृत्योर्बिभेति सः

yadi vāpamṛtyurna syādviṣāsvādādaśaṁkitaḥ na cātti puruṣastasmādapamṛtyorbibheti saḥ

If there were no accidental death, a man, unafraid, would not hesitate even to taste poison; therefore he fears accidental death.

Verse 125 (padma.2.66.125)

विविधा व्याधयस्तत्र सर्पाद्याः प्राणिनस्तथा । विषाणि चाभिचाराश्च मृत्योर्द्वाराणि देहिनाम्

vividhā vyādhayastatra sarpādyāḥ prāṇinastathā viṣāṇi cābhicārāśca mṛtyordvārāṇi dehinām

There, manifold diseases, creatures such as serpents, poisons, and sorcery — all these are gateways of death for embodied beings.

Verse 126 (padma.2.66.126)

पीडितं सर्वरोगाद्यैरपि धन्वंतरिः स्वयम् । स्वस्थीकर्तुं न शक्नोति कालप्राप्तं न चान्यथा

pīḍitaṁ sarvarogādyairapi dhanvaṁtariḥ svayam svasthīkartuṁ na śaknoti kālaprāptaṁ na cānyathā

Even Dhanvantari himself is unable to restore one afflicted by every kind of disease, once the time has truly come, and not otherwise.

Verse 127 (padma.2.66.127)

नौषधं न तपो दानं न माता न च बांधवाः । शक्नुवंति परित्रातुं नरं कालेन पीडितम्

nauṣadhaṁ na tapo dānaṁ na mātā na ca bāṁdhavāḥ śaknuvaṁti paritrātuṁ naraṁ kālena pīḍitam

Neither medicine, nor austerity, nor gift, nor mother, nor kinsmen — none are capable of protecting a man afflicted by time.

Verse 128 (padma.2.66.128)

रसायन तपो जाप्ययोगसिद्धैर्महात्मभिः । अवांतरितशांतिः स्यात्कालमृत्युमवाप्नुयात्

rasāyana tapo jāpyayogasiddhairmahātmabhiḥ avāṁtaritaśāṁtiḥ syātkālamṛtyumavāpnuyāt

Even for great souls accomplished in alchemy, austerity, japa, and yoga, only the intervening deaths can be pacified; death by time must be attained by all.

Verse 129 (padma.2.66.129)

जायते योनिकीटेषु मृतः कर्मवशात्पुनः । देहभेदेन यः पश्येद्वियोगं कर्मसंक्षयात्

jāyate yonikīṭeṣu mṛtaḥ karmavaśātpunaḥ dehabhedena yaḥ paśyedviyogaṁ karmasaṁkṣayāt

Bound by his deeds, dying, one is born again among the creatures of the womb; whoever sees, through the breaking of the body, that separation brought by the exhaustion of deeds —

Verse 130 (padma.2.66.130)

मरणं तद्विनिर्दिष्टं न नाशः परमार्थतः । महातमः प्रविष्टस्य छिद्यमानेषु मर्मसु

maraṇaṁ tadvinirdiṣṭaṁ na nāśaḥ paramārthataḥ mahātamaḥ praviṣṭasya chidyamāneṣu marmasu

—that alone is called death; in ultimate truth it is no destruction at all. Entering into the great darkness, as the vital points are severed —

Verse 131 (padma.2.66.131)

यद्दुःखं मरणे जंतोर्न तस्येहोपमा क्वचित् । हा तात मातः कांतेति क्रंदत्येवं सुदुःखितः

yadduḥkhaṁ maraṇe jaṁtorna tasyehopamā kvacit hā tāta mātaḥ kāṁteti kraṁdatyevaṁ suduḥkhitaḥ

—there is truly nowhere any comparison for the suffering a being experiences in death. 'O father! O mother! O beloved!' — thus does he cry out in his utmost distress.

Verse 132 (padma.2.66.132)

मंडूक इव सर्पेण ग्रस्यते मृत्युना जगत् । बांधवैः स परित्यक्तः प्रियैश्च परिवारितः

maṁḍūka iva sarpeṇa grasyate mṛtyunā jagat bāṁdhavaiḥ sa parityaktaḥ priyaiśca parivāritaḥ

As a frog is swallowed by a serpent, so is the world swallowed by death; forsaken by his kinsmen, though surrounded by loved ones —

Verse 133 (padma.2.66.133)

निःश्वसन्दीर्घमुष्णं च मुखेन परिशुष्यता । खट्वायां परिवृत्तो हि मुह्यते च मुहुर्मुहुः

niḥśvasandīrghamuṣṇaṁ ca mukhena pariśuṣyatā khaṭvāyāṁ parivṛtto hi muhyate ca muhurmuhuḥ

—drawing long, hot breaths, his mouth growing dry, tossing upon his bed, falling into a swoon again and again.

Verse 134 (padma.2.66.134)

संमूढः क्षिपतेत्यर्थं हस्तपादावितस्ततः । खट्वातो वांछते भूमिं भूमेः खट्वां पुनर्महीम्

saṁmūḍhaḥ kṣipatetyarthaṁ hastapādāvitastataḥ khaṭvāto vāṁchate bhūmiṁ bhūmeḥ khaṭvāṁ punarmahīm

Overcome by confusion, he flails his hands and feet this way and that; he longs to go from the bed to the ground, and from the ground back to the bed again.

Verse 135 (padma.2.66.135)

विवशस्त्यक्तलज्जश्च मूत्रविष्ठानुलेपितः । याचमानश्च सलिलं शुष्ककंठोष्ठतालुकः

vivaśastyaktalajjaśca mūtraviṣṭhānulepitaḥ yācamānaśca salilaṁ śuṣkakaṁṭhoṣṭhatālukaḥ

Helpless, past all shame, smeared with urine and filth, begging for water, his throat, lips and palate parched dry —

Verse 136 (padma.2.66.136)

चिंतयानः स्ववित्तानि कस्यैतानि मृते मयि । यमदूतैर्नीयमानः कालपाशेन कर्षितः

ciṁtayānaḥ svavittāni kasyaitāni mṛte mayi yamadūtairnīyamānaḥ kālapāśena karṣitaḥ

—pondering his own wealth — 'When I die, whose will all this be?' — dragged away by Yama's messengers, drawn by the noose of time —

Verse 137 (padma.2.66.137)

म्रियते पश्यतामेवं गलो घुरुघुरायते । जीवस्तृणजलौकेव देहाद्देहं विशेत्क्रमात्

mriyate paśyatāmevaṁ galo ghurughurāyate jīvastṛṇajalaukeva dehāddehaṁ viśetkramāt

—thus he dies before the very eyes of all, his throat rattling; and the soul, like a leech upon a blade of grass, passes in due course from one body to the next.

Verse 138 (padma.2.66.138)

प्राप्नोत्युत्तरमंगं च देहं त्यजति पूर्वकम् । मरणात्प्रार्थनाद्दुःखमधिकं हि विवेकिनाम्

prāpnotyuttaramaṁgaṁ ca dehaṁ tyajati pūrvakam maraṇātprārthanādduḥkhamadhikaṁ hi vivekinām

It attains the next body, and abandons the former one. For the wise, greater suffering than death itself lies in begging.

Verse 139 (padma.2.66.139)

क्षणिकं मरणे दुःखमनंतं प्रार्थनाकृतम् । जगतां पतिरर्थित्वाद्विष्णुर्वामनतां गतः

kṣaṇikaṁ maraṇe duḥkhamanaṁtaṁ prārthanākṛtam jagatāṁ patirarthitvādviṣṇurvāmanatāṁ gataḥ

The suffering of death is momentary; that born of begging is endless. Even Vishnu, lord of the world, being a supplicant, once assumed the dwarf's diminished form.

Verse 140 (padma.2.66.140)

अधिकः कोपरस्तस्माद्यो न यास्यति लाघवम् । ज्ञातं मयेदमधुना मृत्योर्भवति यद्गुरुः

adhikaḥ koparastasmādyo na yāsyati lāghavam jñātaṁ mayedamadhunā mṛtyorbhavati yadguruḥ

What lesser state could there be than this, one that never departs? Now I have understood what indeed is heavier even than death —

Verse 141 (padma.2.66.141)

न परं प्रार्थयेद्भूयस्तृष्णालाघवकारणम् । आदौ दुःखं तथा मध्ये दुःखमंते च दारुणम्

na paraṁ prārthayedbhūyastṛṣṇālāghavakāraṇam ādau duḥkhaṁ tathā madhye duḥkhamaṁte ca dāruṇam

—it is begging. Therefore, on account of craving and diminishment, one should never beg again from anyone. Suffering at the beginning, suffering in the middle, terrible suffering at the end —

Verse 142 (padma.2.66.142)

निसर्गात्सर्वभूतानामिति दुःख परंपरा । वर्तमानान्यतीतानि दुःखान्येतानि यानि तु

nisargātsarvabhūtānāmiti duḥkha paraṁparā vartamānānyatītāni duḥkhānyetāni yāni tu

—this is, by nature itself, an unbroken chain of suffering for all beings. These sufferings, whether present or past —

Verse 143 (padma.2.66.143)

न नरः शोचयेज्जन्म न विरज्यति तेन वै । अत्याहारान्महद्दुःखमल्पाहारात्तदंतरम्

na naraḥ śocayejjanma na virajyati tena vai atyāhārānmahadduḥkhamalpāhārāttadaṁtaram

—man should neither grieve over his birth, nor grow detached from it on that account alone. Great suffering comes from overeating, and suffering too from too little food; there is a difference between them.

Verse 144 (padma.2.66.144)

त्रुटते भोजने कंठो भोजने च कुतः सुखम् । क्षुधा हि सर्वरोगाणां व्याधिः श्रेष्ठतमः स्मृतः

truṭate bhojane kaṁṭho bhojane ca kutaḥ sukham kṣudhā hi sarvarogāṇāṁ vyādhiḥ śreṣṭhatamaḥ smṛtaḥ

The throat may choke on food — where then is happiness even in eating? Hunger is declared the foremost of all diseases.

Verse 145 (padma.2.66.145)

सच्छांतौषधलेपेन क्षणमात्रं प्रशाम्यति । क्षुद्व्याधि वेदना तीव्रा निःशेषबलकृंतनी

sacchāṁtauṣadhalepena kṣaṇamātraṁ praśāmyati kṣudvyādhi vedanā tīvrā niḥśeṣabalakṛṁtanī

By the pacifying application of medicine, it is calmed only for a moment. The pain of the malady of hunger is intense; it is the very thief of all one's strength.

Verse 146 (padma.2.66.146)

तयाभिभूतो म्रियते यथान्यैर्व्याधिभिर्नरः । तद्रसेपि हि किं सौख्यं जिह्वाग्रपरिवर्तिनि

tayābhibhūto mriyate yathānyairvyādhibhirnaraḥ tadrasepi hi kiṁ saukhyaṁ jihvāgraparivartini

Overcome by it, a man dies just as by other diseases; so what pleasure indeed is there even in its taste, which lingers only at the tip of the tongue?

Verse 147 (padma.2.66.147)

तत्क्षणादर्धकालेन कंठं प्राप्य निवर्तते । इति क्षुद्व्याधितप्तानामन्नमोषधवत्स्मृतम्

tatkṣaṇādardhakālena kaṁṭhaṁ prāpya nivartate iti kṣudvyādhitaptānāmannamoṣadhavatsmṛtam

That very instant, within half a moment, it passes to the throat and is gone. Thus, for those tormented by the disease of hunger, food is reckoned merely as a medicine —

Verse 148 (padma.2.66.148)

न तत्सुखाय मंतव्यं परमार्थेन पंडितैः । मृतोपमश्च यः शेते सर्वकार्यविवर्जितः

na tatsukhāya maṁtavyaṁ paramārthena paṁḍitaiḥ mṛtopamaśca yaḥ śete sarvakāryavivarjitaḥ

—and should never truly be regarded by the wise as a source of happiness. And one who lies as if dead, bereft of all activity —

Verse 149 (padma.2.66.149)

तत्रापि च कुतः सौख्यं तमसा चोदितात्मनः । प्रबोधेपि कुतः सौख्यं कार्येषूपहतात्मनः

tatrāpi ca kutaḥ saukhyaṁ tamasā coditātmanaḥ prabodhepi kutaḥ saukhyaṁ kāryeṣūpahatātmanaḥ

—where indeed is happiness even there, in a soul driven by mere darkness? And even upon waking, where is happiness for a soul assailed by its own tasks?

Verse 150 (padma.2.66.150)

कृषिवाणिज्यसेवाद्य गोरक्षादि परश्रमैः । प्रातर्मूत्रपुरीषाभ्यां मध्याह्ने क्षुत्पिपासया

kṛṣivāṇijyasevādya gorakṣādi paraśramaiḥ prātarmūtrapurīṣābhyāṁ madhyāhne kṣutpipāsayā

Through the toils of farming, trade, service, cattle-herding and the like; in the morning through urine and excrement, at midday through hunger and thirst —

Verse 151 (padma.2.66.151)

तृप्ताः काम्येन बाध्यंते निद्रया निशि जंतवः । अर्थस्योपार्जने दुःखं दुःखमर्जितरक्षणे

tṛptāḥ kāmyena bādhyaṁte nidrayā niśi jaṁtavaḥ arthasyopārjane duḥkhaṁ duḥkhamarjitarakṣaṇe

—satisfied though they be at will, at night beings are troubled by sleep itself. In the earning of wealth there is suffering; in guarding what is earned, suffering too —

Verse 152 (padma.2.66.152)

नाशे दुःखं व्यये दुःखमर्थस्यैव कुतः सुखम् । चौरेभ्यः सलिलेभ्योग्नेः स्वजनात्पार्थिवादपि

nāśe duḥkhaṁ vyaye duḥkhamarthasyaiva kutaḥ sukham caurebhyaḥ salilebhyogneḥ svajanātpārthivādapi

—in its loss, suffering; in its spending, suffering as well — where indeed is happiness to be found in wealth? From thieves, from water, from fire, from one's own kin, even from the king —

Verse 153 (padma.2.66.153)

भयमर्थवतां नित्यं मृत्योर्देहभृतामिव । खे यथा पक्षिभिर्मांसं भक्ष्यते श्वापदैर्भुवि

bhayamarthavatāṁ nityaṁ mṛtyordehabhṛtāmiva khe yathā pakṣibhirmāṁsaṁ bhakṣyate śvāpadairbhuvi

—the wealthy live ever in fear, like the fear of death itself for embodied beings. As flesh is devoured in the sky by birds, on the earth by wild beasts —

Verse 154 (padma.2.66.154)

जले च भक्ष्यते मत्स्यैस्तथा सर्वत्र वित्तवान् । विमोहयंति संपत्सु वारयंति विपत्सु च

jale ca bhakṣyate matsyaistathā sarvatra vittavān vimohayaṁti saṁpatsu vārayaṁti vipatsu ca

—and in the water by fish, so everywhere is the wealthy man devoured. In prosperity, people are beguiled by it; in adversity, they are held back by it —

Verse 155 (padma.2.66.155)

खेदयंत्यर्जने काले कदार्थाः स्युः सुखावहाः । प्रागर्थपतिरुद्विग्नः पश्चात्सर्वार्थनिःस्पृहः

khedayaṁtyarjane kāle kadārthāḥ syuḥ sukhāvahāḥ prāgarthapatirudvignaḥ paścātsarvārthaniḥspṛhaḥ

—in the time of earning it, men grow weary; and trivial things alone come to seem a source of joy. Beforehand, the lord of wealth remains anxious; afterward, he becomes wholly indifferent to all such gain.

Verse 156 (padma.2.66.156)

तयोरर्थपतिर्दुःखी सुखी मन्येर्विरक्तधीः । वसंतग्रीष्मतापेन दारुणं वर्षपर्वसु

tayorarthapatirduḥkhī sukhī manyerviraktadhīḥ vasaṁtagrīṣmatāpena dāruṇaṁ varṣaparvasu

Of these two, the wealthy man is the sorrowful one; only he of detached mind should be reckoned truly happy. From the heat of spring and summer, terrible amid the seasons of rain —

Verse 157 (padma.2.66.157)

वातातपेन वृष्ट्या च कालेप्येवं कुतः सुखम् । विवाहविस्तरे दुःखं तद्गर्भोद्वहने पुनः

vātātapena vṛṣṭyā ca kālepyevaṁ kutaḥ sukham vivāhavistare duḥkhaṁ tadgarbhodvahane punaḥ

—by wind, sun, and downpour — in any season, where indeed is happiness? In the elaborate arrangements of marriage there is suffering, and then in bearing a child too —

Verse 158 (padma.2.66.158)

सूतिवैषम्यदुःखैश्च दुखं विष्ठादिकर्मभिः । दन्ताक्षिरोगे पुत्रस्य हा कष्टं किं करोम्यहम्

sūtivaiṣamyaduḥkhaiśca dukhaṁ viṣṭhādikarmabhiḥ dantākṣiroge putrasya hā kaṣṭaṁ kiṁ karomyaham

—suffering from the perils of difficult labor, and suffering from the tending of excrement and the like. 'In my son's toothache or eye-ailment — alas, what hardship! What shall I do?'

Verse 159 (padma.2.66.159)

गावो नष्टाः कृषिर्भग्ना भार्या च प्रपलायिता । अमी प्राघूर्णिकाः प्राप्ता भयं मे शंसिनो गृहान्

gāvo naṣṭāḥ kṛṣirbhagnā bhāryā ca prapalāyitā amī prāghūrṇikāḥ prāptā bhayaṁ me śaṁsino gṛhān

'The cows are lost, the crop has failed, my wife has fled; these unexpected guests have arrived — anxiety for my household torments me.'

Verse 160 (padma.2.66.160)

बालापत्या च मे भार्या कः करिष्यति रंधनम् । विवाहकाले कन्यायाः कीदृशश्च वरो भवेत्

bālāpatyā ca me bhāryā kaḥ kariṣyati raṁdhanam vivāhakāle kanyāyāḥ kīdṛśaśca varo bhavet

'My wife has small children — who will cook the food? At the time of her marriage, what kind of groom will there be for my daughter?'

Verse 161 (padma.2.66.161)

एतच्चिंताभिभूतानां कुतः सौख्यं कुटुंबिनाम्

etacciṁtābhibhūtānāṁ kutaḥ saukhyaṁ kuṭuṁbinām

For householders overwhelmed by such anxieties, where indeed is happiness?

Verse 162 (padma.2.66.162)

कुटुंबचिंताकुलितस्य पुंसः श्रुतं च शीलं च गुणाश्च सर्वे । अपक्वकुंभे निहिता इवापः प्रयांति देहेन समं विनाशनम्

kuṭuṁbaciṁtākulitasya puṁsaḥ śrutaṁ ca śīlaṁ ca guṇāśca sarve apakvakuṁbhe nihitā ivāpaḥ prayāṁti dehena samaṁ vināśanam

For a man distracted by family cares, his learning, character, and all his virtues — like water held in an unbaked pot — perish along with the body itself.

Verse 163 (padma.2.66.163)

राज्येपि हि कुतः सौख्यं संधिविग्रहचिंतया । पुत्रादपि भयं यत्र तत्र सौख्यं हि कीदृशम्

rājyepi hi kutaḥ saukhyaṁ saṁdhivigrahaciṁtayā putrādapi bhayaṁ yatra tatra saukhyaṁ hi kīdṛśam

Even in kingship, amid the anxiety of alliance and war, where indeed is happiness? Where fear exists even from one's own son, what happiness could there be?

Verse 164 (padma.2.66.164)

स्वजातीयाद्भयं प्रायः सर्वेषामेव देहिनाम् । एकद्रव्याभिलाषित्वाच्छुनामिव परस्परम्

svajātīyādbhayaṁ prāyaḥ sarveṣāmeva dehinām ekadravyābhilāṣitvācchunāmiva parasparam

From one's own kind, almost all embodied beings live in fear — as dogs fear one another, from craving the very same thing.

Verse 165 (padma.2.66.165)

न प्रविश्य वनं कश्चिन्नृपः ख्यातोस्ति भूतले । निखिलं यस्तिरस्कृत्य सुखं तिष्ठति निर्भयः

na praviśya vanaṁ kaścinnṛpaḥ khyātosti bhūtale nikhilaṁ yastiraskṛtya sukhaṁ tiṣṭhati nirbhayaḥ

Upon this earth there is no famous king who, without ever entering the forest in renunciation, dwells fearless and at ease, having set all else aside.

Verse 166 (padma.2.66.166)

युद्धे बाहुसहस्रं हि पातयामास भूतले । श्रीमतः कार्तवीर्यस्य ऋषिपुत्रः प्रतापवान्

yuddhe bāhusahasraṁ hi pātayāmāsa bhūtale śrīmataḥ kārtavīryasya ṛṣiputraḥ pratāpavān

In battle he felled a thousand arms to the ground — that mighty Kartavirya, at the hands of the resplendent son of the sage, Parashurama.

Verse 167 (padma.2.66.167)

ऋषिपुत्रस्य रामस्य रामो दशरथात्मजः । जघान वीर्यमतुलमूर्ध्वगं सुमहात्मनः

ṛṣiputrasya rāmasya rāmo daśarathātmajaḥ jaghāna vīryamatulamūrdhvagaṁ sumahātmanaḥ

That incomparable valor of the sage's son Rama was destroyed by Rama, son of Dasharatha — the exalted glory of that great soul.

Verse 168 (padma.2.66.168)

जरासंधेन रामस्य तेजसा नाशितं यशः । जरासंधस्य भीमेन तस्यापि पवनात्मजः

jarāsaṁdhena rāmasya tejasā nāśitaṁ yaśaḥ jarāsaṁdhasya bhīmena tasyāpi pavanātmajaḥ

By the splendor of Jarasandha, even Rama's own fame was eclipsed; and Jarasandha's fame, in turn, by Bhima, and by the son of the wind, Hanuman —

Verse 169 (padma.2.66.169)

हनुमानपि सूर्येण विक्षिप्तः पतितः क्षितौ । निवातकवचान्सर्वदानवान्बलदर्पितान्

hanumānapi sūryeṇa vikṣiptaḥ patitaḥ kṣitau nivātakavacānsarvadānavānbaladarpitān

—even Hanuman, struck by the sun, once fell to the ground. All the demons named Nivatakavacha, proud of their strength —

Verse 170 (padma.2.66.170)

हतवानर्जुनः श्रीमान्गोपालैः स विनिर्जितः । सूर्यः प्रतापयुक्तोऽपि मेघैः संछाद्यते क्वचित्

hatavānarjunaḥ śrīmāngopālaiḥ sa vinirjitaḥ sūryaḥ pratāpayukto'pi meghaiḥ saṁchādyate kvacit

—were slain by glorious Arjuna, and that same Arjuna was defeated by mere cowherds. Even the sun, resplendent as it is, is at times covered over by clouds.

Verse 171 (padma.2.66.171)

क्षिप्यते वायुना मेघो वायोर्वीर्यं नगैर्जितम् । दह्यंते वह्निना शैलाः स वह्निः शाम्यते जलैः

kṣipyate vāyunā megho vāyorvīryaṁ nagairjitam dahyaṁte vahninā śailāḥ sa vahniḥ śāmyate jalaiḥ

The wind scatters the cloud; the wind's own force is checked by the mountains; the mountains are burned by fire, and that fire is quenched by water.

Verse 172 (padma.2.66.172)

तज्जलं शोष्यते सूर्यैस्ते सूर्याः सह वारिणा । त्रैलोक्येन समस्ताश्च नश्यंति ब्रह्मणो दिने

tajjalaṁ śoṣyate sūryaiste sūryāḥ saha vāriṇā trailokyena samastāśca naśyaṁti brahmaṇo dine

That water is dried up by the suns, and those very suns, together with the waters and with the whole of the three worlds, perish at the end of a single day of Brahma.

Verse 173 (padma.2.66.173)

ब्रह्मापि त्रिदशैः सार्धमुपसंह्रियते पुनः । परार्धद्वयकालांते शिवेन परमात्मना

brahmāpi tridaśaiḥ sārdhamupasaṁhriyate punaḥ parārdhadvayakālāṁte śivena paramātmanā

Brahma too, together with his thirty gods, is again withdrawn, at the end of two parardhas, by Shiva, the Supreme Self.

Verse 174 (padma.2.66.174)

एवं नैवास्ति संसारे यच्च सर्वोत्तमं बलम् । विहायैकं जगन्नाथं परमात्मानमव्ययम्

evaṁ naivāsti saṁsāre yacca sarvottamaṁ balam vihāyaikaṁ jagannāthaṁ paramātmānamavyayam

Thus in this transmigratory world there is no supremely great strength that endures, save that one imperishable Supreme Self, the lord of the world.

Verse 175 (padma.2.66.175)

ज्ञात्वा सातिशयं सर्वमतिमानं विवर्जयेत् । एवंभूते जगत्यस्मिन्कः सुरः पंडितोपि वा

jñātvā sātiśayaṁ sarvamatimānaṁ vivarjayet evaṁbhūte jagatyasminkaḥ suraḥ paṁḍitopi vā

Knowing this, knowing that all such power is merely relative, one should give up excessive pride. In such a world as this, what god, even what learned man, could claim otherwise?

Verse 176 (padma.2.66.176)

न ह्यस्ति सर्ववित्कश्चिन्न वा मूर्खोपि सर्वतः । यावद्यस्तु विजानाति तावत्तत्र स पंडितः

na hyasti sarvavitkaścinna vā mūrkhopi sarvataḥ yāvadyastu vijānāti tāvattatra sa paṁḍitaḥ

There is no one wholly all-knowing, nor is there one wholly a fool in every respect; each is a scholar only to the extent that he truly knows.

Verse 177 (padma.2.66.177)

समाधाने तु सर्वत्र प्रभावः सदृशः स्मृतः । वित्तस्यातिशयत्वेन प्रभावः कस्यचित्क्वचित्

samādhāne tu sarvatra prabhāvaḥ sadṛśaḥ smṛtaḥ vittasyātiśayatvena prabhāvaḥ kasyacitkvacit

In fundamental resolution, an equal power is reckoned everywhere; it is only through excess of wealth that someone, somewhere, gains a passing influence.

Verse 178 (padma.2.66.178)

दानवैर्निर्जिता देवास्ते दैवैर्निजिताः पुनः । इत्यन्योन्यं श्रितो लोको भाग्यैर्जयपराजयैः

dānavairnirjitā devāste daivairnijitāḥ punaḥ ityanyonyaṁ śrito loko bhāgyairjayaparājayaiḥ

The gods were once defeated by the demons; those very demons were then defeated by fate in turn — thus this world is bound up in mutual victory and defeat, governed by fortune.

Verse 179 (padma.2.66.179)

एवं वस्त्रयुगं राज्ञां प्रस्थमात्रांबुभोजनम् । यानं शय्यासनं चैव शेषं दुःखाय केवलम्

evaṁ vastrayugaṁ rājñāṁ prasthamātrāṁbubhojanam yānaṁ śayyāsanaṁ caiva śeṣaṁ duḥkhāya kevalam

Thus, for kings too, only two garments, a mere measure of food and water, a vehicle, a bed and a seat are truly needed — all the rest exists merely for suffering.

Verse 180 (padma.2.66.180)

सप्तमे चापि भवने खट्वामात्र परिग्रहः । उदकुंभसहस्रेभ्यः क्लेशायास प्रविस्तरः

saptame cāpi bhavane khaṭvāmātra parigrahaḥ udakuṁbhasahasrebhyaḥ kleśāyāsa pravistaraḥ

Even in the seventh chamber, one truly possesses room only for a single cot; beyond that, amid thousands of water-jars, lies only an expanse of toil and weariness.

Verse 181 (padma.2.66.181)

प्रत्यूषे तूर्यनिर्घोषः समं पुरनिवासिभिः । राज्येभिमानमात्रं हि ममेदं वाद्यते गृहे

pratyūṣe tūryanirghoṣaḥ samaṁ puranivāsibhiḥ rājyebhimānamātraṁ hi mamedaṁ vādyate gṛhe

At dawn the trumpets sound together with the city's inhabitants — this is merely the beating of the drum of royal pride within one's own house.

Verse 182 (padma.2.66.182)

सर्वमाभरणं भारः सर्वमालेपनं मलम् । सर्वं प्रलपितं गीतं नृत्यमुन्मत्तचेष्टितम्

sarvamābharaṇaṁ bhāraḥ sarvamālepanaṁ malam sarvaṁ pralapitaṁ gītaṁ nṛtyamunmattaceṣṭitam

Every ornament is but a burden; every unguent is but filth; every utterance is but a song; and dance is nothing but the antic of a madman.

Verse 183 (padma.2.66.183)

इत्येवं राज्यसंभोगैः कुतः सौख्यं विचारतः । नृपाणां विग्रहे चिंता वान्योन्यविजिगीषया

ityevaṁ rājyasaṁbhogaiḥ kutaḥ saukhyaṁ vicārataḥ nṛpāṇāṁ vigrahe ciṁtā vānyonyavijigīṣayā

Thus, considered rightly, where indeed is happiness in the enjoyments of kingship? Kings live amid the anxiety of war, each desiring victory over the other.

Verse 184 (padma.2.66.184)

प्रायेण श्रीमदालेपान्नहुषाद्या महानृपाः । स्वर्गं प्राप्ता निपतिताः कः श्रिया विंदते सुखम्

prāyeṇa śrīmadālepānnahuṣādyā mahānṛpāḥ svargaṁ prāptā nipatitāḥ kaḥ śriyā viṁdate sukham

Through the very intoxication of prosperity, great kings such as Nahusha, having attained heaven, fell from it — who indeed finds true happiness through fortune?

Verse 185 (padma.2.66.185)

स्वर्गेपि च कुतः सौख्यं दृष्ट्वा दीप्तां परश्रियम् । उपर्युपरि देवानामन्योन्यातिशयस्थिताम्

svargepi ca kutaḥ saukhyaṁ dṛṣṭvā dīptāṁ paraśriyam uparyupari devānāmanyonyātiśayasthitām

Even in heaven, where indeed is happiness, seeing the gods' own resplendent glory, each set ever higher than the other, in mutual rivalry?

Verse 186 (padma.2.66.186)

नरैः पुण्यफलं स्वर्गे मूलच्छेदेन भुज्यते । न चान्यत्क्रियते कर्म सोऽत्र दोषः सुदारुणः

naraiḥ puṇyaphalaṁ svarge mūlacchedena bhujyate na cānyatkriyate karma so'tra doṣaḥ sudāruṇaḥ

The fruit of merit earned by men is enjoyed in heaven as if by cutting away its very root; and no new deed is performed there — this indeed is that realm's most terrible flaw.

Verse 187 (padma.2.66.187)

छिन्नमूलतरुर्यद्वद्दिवसैः पतति क्षितौ । पुण्यस्य संक्षयात्तद्वन्निपतंति दिवौकसः

chinnamūlataruryadvaddivasaiḥ patati kṣitau puṇyasya saṁkṣayāttadvannipataṁti divaukasaḥ

Just as a tree with its root severed falls to the ground within a few days, so too, as their merit dwindles, the dwellers of heaven fall.

Verse 188 (padma.2.66.188)

सुखाभिलाषनिष्ठानां सुखभोगादि संप्लवैः । अकस्मात्पतितं दुःखं कष्टं स्वर्गेदिवौकसाम्

sukhābhilāṣaniṣṭhānāṁ sukhabhogādi saṁplavaiḥ akasmātpatitaṁ duḥkhaṁ kaṣṭaṁ svargedivaukasām

For the dwellers of heaven, fixed only on the desire for pleasure, swept along in the flood of enjoyment after enjoyment, the suffering that suddenly falls upon them is exceedingly painful.

Verse 189 (padma.2.66.189)

इति स्वर्गेऽपि देवानां नास्ति सौख्यं विचारतः । क्षयश्च विषयासिद्धौ स्वर्गे भोगाय कर्मणाम्

iti svarge'pi devānāṁ nāsti saukhyaṁ vicārataḥ kṣayaśca viṣayāsiddhau svarge bhogāya karmaṇām

Thus, upon reflection, there is no true happiness for the gods even in heaven; and, in the absence of any accomplishment of their aims, the very exhaustion of their deeds there serves only heaven's own enjoyment.

Verse 190 (padma.2.66.190)

तत्र दुःखं महत्कष्टं नरकाग्निषु देहिनाम् । घोरैश्च विविधैर्भावैर्वाङ्मनः काय संभवैः

tatra duḥkhaṁ mahatkaṣṭaṁ narakāgniṣu dehinām ghoraiśca vividhairbhāvairvāṁmanaḥ kāya saṁbhavaiḥ

There, in the fires of hell, lies great and grievous suffering for embodied beings — terrible and manifold, born of deeds of speech, mind, and body.

Verse 191 (padma.2.66.191)

कुठारच्छेदनं तीव्रं वल्कलानां च तक्षणम् । पर्णशाखाफलानां च पातश्चंडेन वायुना

kuṭhāracchedanaṁ tīvraṁ valkalānāṁ ca takṣaṇam parṇaśākhāphalānāṁ ca pātaścaṁḍena vāyunā

The sharp hacking of the axe, the stripping of tree-bark, the falling of leaves, branches and fruit before a raging wind —

Verse 192 (padma.2.66.192)

उन्मूलनान्नदीभिश्च गजैरन्यैश्च देहिभिः । दावाग्निहिमशोषैश्च दुःखं स्थावरजातिषु

unmūlanānnadībhiśca gajairanyaiśca dehibhiḥ dāvāgnihimaśoṣaiśca duḥkhaṁ sthāvarajātiṣu

—uprooting by rivers, by elephants and by other creatures, withering by forest-fire and by frost — such is the suffering of beings of the unmoving kind.

Verse 193 (padma.2.66.193)

तद्वद्भुजंगसर्पाणां क्रोधे दुःखं च दारुणम् । दुष्टानां घातनं लोके पाशेन च निबंधनम्

tadvadbhujaṁgasarpāṇāṁ krodhe duḥkhaṁ ca dāruṇam duṣṭānāṁ ghātanaṁ loke pāśena ca nibaṁdhanam

So too, serpents and nagas suffer terrible pain in their fury; in this world, the slaying of the wicked, and binding by snares —

Verse 194 (padma.2.66.194)

अकस्माज्जन्ममरणं कीटानां च मुहुर्मुहुः । सरीसृपनिकायानामेवं दुःखान्यनेकधा

akasmājjanmamaraṇaṁ kīṭānāṁ ca muhurmuhuḥ sarīsṛpanikāyānāmevaṁ duḥkhānyanekadhā

—the sudden, repeated birth and death of insects; for the tribes of reptiles too, there are thus manifold sufferings.

Verse 195 (padma.2.66.195)

पशूनामात्मशमनं दंडताडनमेव च । नासावेधेन संत्रासः प्रतोदेन सुताडनम्

paśūnāmātmaśamanaṁ daṁḍatāḍanameva ca nāsāvedhena saṁtrāsaḥ pratodena sutāḍanam

For beasts, there is their own slaughter, beating with the rod, the terror of the nose being pierced, harsh striking with the goad —

Verse 196 (padma.2.66.196)

वेत्रकाष्ठादिनिगडैरंकुशेनांगबंधनम् । भावेन मनसा क्लेशैर्भिक्षा युवादिपीडनम्

vetrakāṣṭhādinigaḍairaṁkuśenāṁgabaṁdhanam bhāvena manasā kleśairbhikṣā yuvādipīḍanam

—fetters of cane and wood, binding of the limbs with the goad; through inward feeling, through mental afflictions, through the pain of being yoked in servitude —

Verse 197 (padma.2.66.197)

आत्मयूथवियोगैश्च बलान्नयनबंधने । पशूनां संति कायानामेवं दुःखान्यनेकशः

ātmayūthaviyogaiśca balānnayanabaṁdhane paśūnāṁ saṁti kāyānāmevaṁ duḥkhānyanekaśaḥ

—through separation from their own herd, through being dragged by force with bound nose — thus do the bodies of beasts encounter manifold sufferings.

Verse 198 (padma.2.66.198)

वर्षाशीतातपाद्दुःखं सुकष्टं ग्रहपक्षिणाम् । क्लेशमानाति कायानामेवं दुःखान्यनेकधा

varṣāśītātapādduḥkhaṁ sukaṣṭaṁ grahapakṣiṇām kleśamānāti kāyānāmevaṁ duḥkhānyanekadhā

From rain, cold, and heat, birds suffer most grievous distress; their bodies encounter affliction — thus are there manifold sufferings.

Verse 199 (padma.2.66.199)

गर्भवासे महद्दुःखं जन्मदुःखं तथा नृणाम् । सुबाल्यदुःखं चाज्ञानं कौमारे गुरुशासनम्

garbhavāse mahadduḥkhaṁ janmaduḥkhaṁ tathā nṛṇām subālyaduḥkhaṁ cājñānaṁ kaumāre guruśāsanam

In the dwelling of the womb there is great suffering for men, and likewise the suffering of birth; in infancy, the suffering of ignorance; in boyhood, the suffering of a teacher's discipline —

Verse 200 (padma.2.66.200)

यौवने कामरागाभ्यां दुःखं चैवेर्ष्यया पुनः । कृषिवाणिज्यसेवाद्यैर्गोरक्षादिक कर्मभिः

yauvane kāmarāgābhyāṁ duḥkhaṁ caiverṣyayā punaḥ kṛṣivāṇijyasevādyairgorakṣādika karmabhiḥ

—in youth, suffering from lust and passion, and likewise from jealousy too; through the labors of farming, trade, service and the like, through cattle-herding and such tasks —

Verse 201 (padma.2.66.201)

वृद्धभावे च जरया व्याधिभिश्च प्रपीडनात् । मरणे च महद्दुःखं प्रार्थनायां ततोधिकम्

vṛddhabhāve ca jarayā vyādhibhiśca prapīḍanāt maraṇe ca mahadduḥkhaṁ prārthanāyāṁ tatodhikam

—in old age, suffering from decrepitude, and afflicted by diseases; in death there is great suffering, and in begging, even greater still.

Verse 202 (padma.2.66.202)

राजाग्निजलदाघातचौरशत्रु भयं महत् । अर्थस्यार्जनरक्षायां भयं नाशे व्यये पुनः

rājāgnijaladāghātacauraśatru bhayaṁ mahat arthasyārjanarakṣāyāṁ bhayaṁ nāśe vyaye punaḥ

There is great fear of the king, of fire, of water, of storm-clouds, of thieves and of enemies; there is fear in the earning and guarding of wealth, and in its loss and expenditure too.

Verse 203 (padma.2.66.203)

कार्पण्यं मत्सरो दम्भो धनाधिक्ये भयं महत् । अकार्ये संप्रवृत्तिश्च दुःखानि धनिनां सदा

kārpaṇyaṁ matsaro dambho dhanādhikye bhayaṁ mahat akārye saṁpravṛttiśca duḥkhāni dhanināṁ sadā

From an excess of wealth there is great fear of miserliness, envy, and hypocrisy; and engagement in unworthy deeds too — for the wealthy, these are ever a source of suffering.

Verse 204 (padma.2.66.204)

भृत्यवृत्तिः कुसीदं च दासत्वं परतंत्रता । इष्टानिष्टाभियोगश्च संयोगाश्च सहस्रशः

bhṛtyavṛttiḥ kusīdaṁ ca dāsatvaṁ parataṁtratā iṣṭāniṣṭābhiyogaśca saṁyogāśca sahasraśaḥ

The life of a servant, living by usury, servitude, dependence on others, entanglement with the desired and undesired, and manifold connections of a thousand kinds —

Verse 205 (padma.2.66.205)

दुर्भिक्षं दुर्भगत्वं च मूर्खत्वं च दरिद्रता । अधरोत्तरभागश्च नारकं राजविक्रमम्

durbhikṣaṁ durbhagatvaṁ ca mūrkhatvaṁ ca daridratā adharottarabhāgaśca nārakaṁ rājavikramam

—famine, misfortune, foolishness and poverty; the disparity of high and low, the hellish exercise of royal power —

Verse 206 (padma.2.66.206)

अन्योन्याभिभवं दुःखमन्यांन्यतो भयं महत् । अन्योन्याच्च प्रकोपश्च राज्ञो दुःखं महीभृताम्

anyonyābhibhavaṁ duḥkhamanyāṁnyato bhayaṁ mahat anyonyācca prakopaśca rājño duḥkhaṁ mahībhṛtām

—the suffering of mutually overpowering one another, great mutual fear; and mutual anger too — such indeed is the suffering of kingship for rulers of the earth.

Verse 207 (padma.2.66.207)

अनित्यतात्र भावानां कृतकाम्यस्य देहिनः । अन्योन्य मर्मभेदाच्च अन्योन्य करपीडनात्

anityatātra bhāvānāṁ kṛtakāmyasya dehinaḥ anyonya marmabhedācca anyonya karapīḍanāt

Here lies the impermanence of the conditions of an embodied being, fashioned though he is by his own desire; through mutual wounding of the vital points, through mutual affliction at each other's hands —

Verse 208 (padma.2.66.208)

लुब्धाश्च पापभेदेन अन्योन्यस्य च भक्षणम् । इत्येवमादिभिर्दुःखैर्यस्माद्भीतं चराचरम्

lubdhāśca pāpabhedena anyonyasya ca bhakṣaṇam ityevamādibhirduḥkhairyasmādbhītaṁ carācaram

—the greedy, through the diversity of their sins, devour one another. Thus, terrified by these and other sufferings, the whole moving and unmoving world —

Verse 209 (padma.2.66.209)

निरयादि मनुष्यांतं तस्मात्सर्वं त्यजेद्बुधः । स्कंधात्स्कंधेन यन्भारं विश्रामं मन्यते यथा

nirayādi manuṣyāṁtaṁ tasmātsarvaṁ tyajedbudhaḥ skaṁdhātskaṁdhena yanbhāraṁ viśrāmaṁ manyate yathā

—from hell up to the human state — therefore the wise should renounce all of it. Just as shifting a burden from one shoulder to another gives the mere appearance of rest —

Verse 210 (padma.2.66.210)

तद्वत्सर्वमिदं लोके दुःखं दुःखेन शाम्यति । अन्योन्यातिशयोपेताः सर्वदा भोगसंप्लवाः

tadvatsarvamidaṁ loke duḥkhaṁ duḥkhena śāmyati anyonyātiśayopetāḥ sarvadā bhogasaṁplavāḥ

—so too in this world, all this suffering seems merely to be pacified by other suffering; and all enjoyments, each surpassing the other in turn, are ever but a fleeting flow.

Verse 211 (padma.2.66.211)

धर्मक्षयाच्च देवानां दिवि दुःखमवस्थितम् । नानायोनिसहस्रेषु संभवः पुण्यसंक्षयात्

dharmakṣayācca devānāṁ divi duḥkhamavasthitam nānāyonisahasreṣu saṁbhavaḥ puṇyasaṁkṣayāt

Through the decline of dharma, even the gods' suffering is established in heaven itself; and through the exhaustion of merit, birth occurs among thousands of kinds of wombs.

Verse 212 (padma.2.66.212)

रोगाश्च विविधाकारा देवलोकेऽपि संस्मृताः । यज्ञस्य हि शिरश्छिन्नमश्विभ्यां संधितं पुनः

rogāśca vividhākārā devaloke'pi saṁsmṛtāḥ yajñasya hi śiraśchinnamaśvibhyāṁ saṁdhitaṁ punaḥ

Even in the world of the gods, diseases of manifold kinds are recorded; the head of the sacrifice itself was once severed, and rejoined again by the two Ashvins —

Verse 213 (padma.2.66.213)

तेन दोषेण यज्ञस्य शिरोरोगः सदैव हि । मार्तंडभानोः कुष्ठं च वरुणस्य जलोदरम्

tena doṣeṇa yajñasya śirorogaḥ sadaiva hi mārtaṁḍabhānoḥ kuṣṭhaṁ ca varuṇasya jalodaram

—and from that very fault, the sacrifice ever bears a disease of the head. The sun suffers from leprosy, Varuna from dropsy —

Verse 214 (padma.2.66.214)

पूष्णोदशनवैकल्यं भुजस्तंभः शचीपतेः । सुमहान्क्षयरोगश्च सोमस्य परिकीर्तितः

pūṣṇodaśanavaikalyaṁ bhujastaṁbhaḥ śacīpateḥ sumahānkṣayarogaśca somasya parikīrtitaḥ

—Pushan from a defect of the teeth, Indra (Shachi's lord) from paralysis of the arms; and the moon is declared to suffer a very great wasting disease.

Verse 215 (padma.2.66.215)

ज्वरश्च सुमहानासीद्दक्षस्यापि प्रजापतेः । कल्पेकल्पे च देवानां महतामपि संक्षयः

jvaraśca sumahānāsīddakṣasyāpi prajāpateḥ kalpekalpe ca devānāṁ mahatāmapi saṁkṣayaḥ

Even Prajapati Daksha once suffered a most severe fever; and in every cosmic age, even the great gods undergo decline.

Verse 216 (padma.2.66.216)

परार्धद्वयकालांते ब्रह्मणश्चाप्यनित्यता । दक्षस्य दुहितां पौत्रीं ब्रह्मा कामितवान्पुनः

parārdhadvayakālāṁte brahmaṇaścāpyanityatā dakṣasya duhitāṁ pautrīṁ brahmā kāmitavānpunaḥ

At the end of two parardhas, even Brahma's own impermanence comes to pass. Once again Brahma desired, with lustful intent, Daksha's own granddaughter —

Verse 217 (padma.2.66.217)

क्रोधेन च जयां देवीं योगज्ञां शप्तवान्प्रभुः । कामक्रोधौ स्थितौ यत्र तत्र दोषास्तदात्मकाः

krodhena ca jayāṁ devīṁ yogajñāṁ śaptavānprabhuḥ kāmakrodhau sthitau yatra tatra doṣāstadātmakāḥ

—and in his fury that lord cursed the goddess Jaya, versed in yoga. Wherever desire and anger dwell, there too dwell the very faults born of their nature —

Verse 218 (padma.2.66.218)

दुःखानि च समस्तानि संस्थितानि न संशयः । विशीर्णजन्ममरणं सर्वाशित्वं हविर्भुजः

duḥkhāni ca samastāni saṁsthitāni na saṁśayaḥ viśīrṇajanmamaraṇaṁ sarvāśitvaṁ havirbhujaḥ

—and all sufferings too are established there, without doubt. The repeated birth and death of the oblation-eater, Agni, his all-devouring nature —

Verse 219 (padma.2.66.219)

स्त्रीवधः कामसक्तिश्च सारथ्यं पांडवे बले । रुद्रेण त्रिपुरं दग्धं दक्षयज्ञो विनाशितः

strīvadhaḥ kāmasaktiśca sārathyaṁ pāṁḍave bale rudreṇa tripuraṁ dagdhaṁ dakṣayajño vināśitaḥ

—the slaying of a woman and attachment to desire, the charioteership in the Pandava army; the burning of Tripura by Rudra, the destruction of Daksha's sacrifice —

Verse 220 (padma.2.66.220)

स्कंदस्य जन्म वै शुक्रात्क्रीडादीनां सहस्रशः । एवं त्रयोपि रागाद्यैर्दोषैर्देवाः समन्विताः

skaṁdasya janma vai śukrātkrīḍādīnāṁ sahasraśaḥ evaṁ trayopi rāgādyairdoṣairdevāḥ samanvitāḥ

—the birth of Skanda from mere seed, the thousandfold births of Krida and the rest; thus even the three great gods are joined with the faults of passion and the like.

Verse 221 (padma.2.66.221)

एभ्यः परः प्रभुः शांतः परिपूर्णः स मुक्तिदः । एवमेतज्जगत्सर्वमन्योन्यातिशये स्थितम्

ebhyaḥ paraḥ prabhuḥ śāṁtaḥ paripūrṇaḥ sa muktidaḥ evametajjagatsarvamanyonyātiśaye sthitam

Beyond all these is that Lord who is peaceful, complete, the very bestower of liberation. Thus this whole world stands fixed in mutual rivalry, each surpassing the other —

Verse 222 (padma.2.66.222)

दुःखैराकुलितं ज्ञात्वा निर्वेदं परमं व्रजेत् । निर्वेदाच्च विरागः स्याद्विरागाज्ज्ञानसंभवः

duḥkhairākulitaṁ jñātvā nirvedaṁ paramaṁ vrajet nirvedācca virāgaḥ syādvirāgājjñānasaṁbhavaḥ

—and, knowing it thus afflicted with sufferings, one should attain the supreme dispassion. From dispassion arises detachment, and from detachment, knowledge is born.

Verse 223 (padma.2.66.223)

ज्ञानेन तत्परं ज्ञानं शिवं मुक्तिमवाप्नुयात् । समस्तदुःखनिर्मुक्त स्वस्थात्मा स सुखी तदा

jñānena tatparaṁ jñānaṁ śivaṁ muktimavāpnuyāt samastaduḥkhanirmukta svasthātmā sa sukhī tadā

Through knowledge, one attains that supreme knowledge, the auspicious liberation; freed from every suffering, his self at peace, he then becomes truly happy.

Verse 224 (padma.2.66.224)

सर्वज्ञः परिपूर्णश्च मुक्त इत्यभिधीयते । मातलिरुवाच- एतत्ते सर्वमाख्यातं यत्त्वया परिपृच्छितम्

sarvajñaḥ paripūrṇaśca mukta ityabhidhīyate mātaliruvāca- etatte sarvamākhyātaṁ yattvayā paripṛcchitam

'He is called all-knowing, complete, and liberated.' Matali said: 'All this has now been told to you, whatever you had asked of me.'

Verse 225 (padma.2.66.225)

धर्माधर्मविवेको हि सर्वज्ञानसमुद्भवः । इंद्रलोके प्रगंतव्यं देवराजस्य शासनात्

dharmādharmaviveko hi sarvajñānasamudbhavaḥ iṁdraloke pragaṁtavyaṁ devarājasya śāsanāt

'The discernment between dharma and adharma is indeed the very source of all knowledge. Now, by the command of the king of the gods, we must proceed to Indra's realm.'