Adhyaya 42

Verse 1

अगस्तिरुवाच । कथं निकटतः कालो ज्ञायते हरनंदन । तानि चिह्नानि कतिचिद्ब्रूहि मे परिपृच्छतः

Agastya said: “O son of Hara, how is Time (death) known to be near? Tell me some of those signs, as I ask you.”

Verse 2

कुमार उवाच । वदामि कालचिह्नानि जायंते यानि देहिनाम् । मृत्यौ निकटमापन्ने मुने तानि निशामय

Kumāra (Skanda) said: “I shall declare the signs of Time that arise in embodied beings. When death has drawn near, O sage, observe those signs.”

Verse 3

याम्यनासापुटे यस्य वायुर्वाति दिवानिशम् । अखंडमेव तस्यायुः क्षयत्यब्दत्रयेण हि

If a person’s breath flows unceasingly, day and night, through the southern (right) nostril, then the remainder of his lifespan steadily wanes—indeed, it is exhausted within three years.

Verse 4

अहोरात्रं त्र्यहोरात्रं रविर्वहति संततम् । अब्दमेकं च तस्येह जीवनावधिरुच्यते

If the ‘solar’ current (the right-nostril flow) runs unbroken for a day and night, or for three days and nights, then that person’s limit of life in this world is said to be only one year.

Verse 5

वहेन्नासापुटयुगे दशाहानि निरंतरम् । वातश्चेत्सह संक्रांतिस्तया जीवेद्दिनत्रयम्

If the breath flows through both nostrils continuously for ten days, and if along with that there occurs a ‘transition’ in the wind-current, then by that sign one is said to live only three more days.

Verse 6

नासावर्त्म द्वयं हित्वा मातरिश्वा मुखाद्वहेत् । शंसेद्दिनद्वयादर्वाक्प्रयाणं तस्य चाध्वनि

If, abandoning both nasal passages, the life-wind flows through the mouth, one should declare that person’s departure (death) to be within two days, as he proceeds on the final path.

Verse 7

अकस्मादेवयत्काले मृत्युः सन्निहितो भवेत् । चिंतनीयः प्रयत्नेन स कालो मृत्युभीरुणा

Whenever death suddenly draws near, that time should be carefully reflected upon with earnest effort by one who fears death, so that he may act rightly and not be unprepared.

Verse 8

सूर्ये सप्तमराशिस्थे जन्मर्क्षस्थे निशाकरे । पौष्णः स कालो द्रष्टव्यो यदा याम्ये रविर्वहेत्

When the Sun is in the seventh sign and the Moon rests in one’s birth-asterism, that time—called Pauṣṇa—should be observed, especially when the “solar” breath flows through the southern (right) nostril.

Verse 9

अकस्माद्वीक्षते यस्तु पुरुषं कृष्णपिंगलम् । तस्मिन्नेव क्षणेऽरूपं स जीवेद्वत्सरद्वयम्

But if someone suddenly beholds a man of dark, tawny hue, then from that very moment—though the sign is subtle and formless—he is said to live only two years.

Verse 10

यस्य बीजं मलं मूत्रं क्षुतं मूत्रं मलं तु वा । इहैकदा पतेद्यस्य अब्दं तस्यायुरिष्यते

If a person’s semen, stool, urine, or even a sneeze (together with urine or stool) falls forth involuntarily here even once, then his remaining lifespan is considered to be one year.

Verse 12

व्यभ्रेह्नि वारिपूर्णास्यः पृष्ठीकृत्य दिवाकरम् । फूत्कृत्याश्विंद्रचापं न पश्येत्षण्मासजीवितः

On a cloudless day, if one fills the mouth with water, turns one’s back to the Sun, and after blowing (spraying) does not behold the rainbow, then that person is said to have a life of only six months.

Verse 13

अरुंधतीं ध्रुवं चैव विष्णोस्त्रीणिपदानि च । आसन्नमृत्युर्नोपश्येच्चतुर्थं मातृमंडलम्

One whose death is near does not behold Arundhatī, nor Dhruva, nor the three steps of Viṣṇu; and he also fails to see the fourth—the circle of the Mothers (Mātṛ-maṇḍala).

Verse 14

अरुंधती भवेज्जिह्वा ध्रुवो नासाग्रमुच्यते । विष्णोः पदानि भ्रूमध्ये नेत्रयोर्मातृमंडलम्

If a person’s tongue appears as Arundhatī and the tip of the nose is called Dhruva; if Viṣṇu’s footprints are seen between the eyebrows and the circle of the Mothers (Mātṛs) within the eyes—these are deemed ominous signs that death draws near.

Verse 15

वेत्ति नीलादिवर्णस्य कटम्लादिरसस्यहि । अकस्मादन्यथाभावं षण्मासेन स मृत्युभाक्

If one perceives that blue and other colors, and bitter–sour and other tastes, suddenly become altered, then that person is destined for death within six months.

Verse 16

षण्मासमृत्योर्मर्त्यस्य कंठोष्ठरसना रदाः । शुष्यंति सततं तद्वद्विच्छायास्तालुपंचमाः

For a mortal who is to die within six months, the throat, lips, tongue, and teeth continually dry up; likewise the palate, as the fifth, becomes lusterless and loses its natural shade.

Verse 17

रेतः करजनेत्रांता नीलिमानं भजंति चेत् । तर्हि कीनाशनगरीं षष्ठेमासि व्रजेन्नरः

If semen, the nails, and the corners of the eyes take on a bluish tinge, then that man will go to the city of Yama, the Lord of Death, in the sixth month.

Verse 19

द्रुतमारुह्यशरठस्त्रिवर्णो यस्य मस्तके । प्रयाति याति तस्यायुः षण्मासेन परिक्षयम्

If a swift-moving, three-colored lizard climbs onto a person’s head and then departs, that person’s lifespan is exhausted within six months.

Verse 20

सुस्नातस्यापि यस्याशु हृदयं परिशुष्यति । चरणौ च करौ वापि त्रिमासं तस्य जीवितम्

Even after bathing well, if a person’s heart-region quickly becomes parched, and if the feet or the hands also dry up, that person’s life remains for three months.

Verse 21

प्रतिबिंबं भवेद्यस्य पदखंडपदाकृति । पांसौ वा कर्दमे वापि पंचमासान्स जीवति

If a person’s reflection appears as though the feet are broken or deformed—whether in dust or even in mud—he lives only for five months.

Verse 22

छाया प्रकंपते यस्य देहबंधेपि निश्चले । कृतांतदूता बध्नंति चतुर्थे मासि तं नरम्

If someone’s shadow trembles even when the body stands still, then the messengers of Kṛtānta (Death) bind that man in the fourth month.

Verse 23

निजस्य प्रतिबिंबस्य नीराज्यमुकुरादिषु । उत्तमांगं न यः पश्येत्समासेन विनश्यति

If, in a spotless mirror and the like, one cannot see the upper part of one’s own reflection (the head), that person perishes within a month.

Verse 24

मतिर्भ्रश्येत्स्खलेद्वाणी धनुरैद्रं निरक्षितै । रात्रौ चंद्रद्वयं चापि दिवा द्वौ च दिवाकरौ

If the mind is confounded and speech falters, if a rainbow is seen without rain; if at night two moons appear and by day two suns—these are grave portents of imminent death.

Verse 25

दिवा च तारकाचक्रं रात्रौ व्योमवितारकम् । युगपच्च चतुर्दिक्षु शाक्रं कोदंडमंडलम्

If one sees a circle of stars in the daytime, or at night a sky unnaturally filled with stars, or simultaneously in the four directions the circular arc of Indra’s bow—these are regarded as ominous portents.

Verse 26

भूरुहे भूधराग्रे च गंधर्वनगरालयम् । दिवापिशाच नृत्यं च एते पंचत्वहेतवः

If one beholds a ‘Gandharva-city’—a mirage-like apparition—resting in a tree or upon a mountain peak, and also sees the dance of piśācas in broad daylight, these are causes and signs leading to death.

Verse 27

सर्वेष्वेतेषु चिह्नेषु यद्येकमपि वीक्षते । तदा मासावधिं मृत्युः प्रतीक्षेत न चाधिकम्

Among all these signs, if a person sees even one, then death is said to wait only up to a month—no longer than that.

Verse 28

करावरुद्ध श्रवणः शृणोति न यदा ध्वनिम् । स्थूलः कृशः कृशस्थूलस्तदामासान्निवर्तते

When, even with the ears covered by one’s hands, a person does not hear any sound; and when the body becomes fat, thin, or strangely alternates between thinness and stoutness—then life withdraws within a matter of months.

Verse 29

यः पश्येदात्मनश्छायां दक्षिणाशा समाश्रिताम् । दिनानि पंच जीवित्वा पंचत्वमुपयाति सः

Whoever beholds his own shadow leaning toward the southern quarter—after living only five days, he goes to death.

Verse 30

प्रोह्यते भक्ष्यते वापि पिशाचासुरवायसैः । भूतैः प्रेतैः श्वभिर्गृध्रैर्गोमायुखरसूकरैः

If one is seen being dragged away, or even devoured—by piśācas, asuras, crows, bhūtas, pretas, dogs, vultures, jackals, donkeys, and boars—such a vision is a dire portent.

Verse 31

रासभैः करभैः कीशैः श्वेनैरश्वतरैर्बकैः । स्वप्ने स जीवितं त्यक्त्वा वर्षांते यममीक्षते

If, in a dream, one is harried or surrounded by donkeys, camels, monkeys, dogs, mules, and cranes—having then forsaken life, he beholds Yama by the end of the year.

Verse 32

गंधपुष्पांशुकैः शोणैः स्वां तनुं भूषितां नरः । यः पश्येत्स्वप्नसमये सोऽष्टौ मासाननित्यहो

If, at the time of dreaming, a man sees his own body adorned with red perfumes, flowers, and garments—alas, he is impermanent, with eight months remaining.

Verse 33

पांसुराशि च वल्मीकं यूपदंडमथापि वा । योधिरोहति वै स्वप्ने स षष्ठे मासि नश्यति

If, in a dream, one climbs upon a heap of dust, an anthill, or even a sacrificial post, he perishes in the sixth month.

Verse 34

रासभारूढमात्मानं तैलाभ्यक्तं च मुंडितम् । नीयमानं यमाशां यः स्वप्ने पश्येत्स्वपूर्वजान्

If, in a dream, one sees oneself mounted on a donkey, anointed with oil and shaven, being led toward Yama’s quarter—and also beholds one’s departed forefathers—this is a grave omen of imminent death.

Verse 35

स्वमौलौ स्वतनौ वापि यः पश्येत्स्वप्नगो नरः । तृणानि शुष्ककाष्ठानि षष्ठे मासि न तिष्ठति

If, while dreaming, a man sees grass and dry pieces of wood upon his own head or upon his own body, he does not remain alive into the sixth month; death is indicated within six months.

Verse 36

लोहदंडधरं कृष्णं पुरुषं कृष्णवाससम् । स्वयं योग्रे स्थितं पश्येत्स त्रीन्मासान्न लंघयेत्

If one sees, in a dream, a dark man clad in black, holding an iron staff, standing by the yoke as if ready to seize him, he does not pass beyond three months; death is indicated within three months.

Verse 37

काली कुमारी यं स्वप्ने बद्नीयाद्बाहु पाशकैः । स मासेन समीक्षेत नगरींशमनोषिताम्

If, in a dream, a dark maiden, Kālī-like, binds a person with nooses around his arms, then within a month he beholds the city inhabited by Śamana (Yama)—that is, he reaches Yama’s realm.

Verse 38

नरो यो वानरारूढो यायात्प्राचीदिशं स्वपन् । दिनैः स पंचभिरेव पश्येत्संयमिनीं पुरीम्

If a man, in a dream, rides upon a monkey and travels toward the eastern direction, then in just five days he sees Saṃyaminī, the city of restraint—Yama’s city.

Verse 39

कृपणोपि वदान्यः स्याद्वदान्यः कृपणो यदि । प्रकृतेर्विकृतिश्चेत्स्यात्तदा पंचत्वमृच्छति

If even a miser becomes generous, or a generous man turns miserly—if such a distortion of one’s natural disposition occurs—then one reaches pañcatva, dissolution into the five elements (death).

Verse 40

एतानि कालचिह्नानि संत्यन्यानि बहून्यपि । ज्ञात्वाभ्यसेन्नरो योगमथवाकाशिकां श्रयेत्

These are signs of Time, portents of death, and there are many others besides. Knowing them, a man should practice yoga—or else take refuge in Kāśikā (Kāśī).

Verse 41

न कालवंचनोपायं मुनेन्यमवयाम्यहम् । विना मृत्युजयं काशीनाथं गर्भावरोधकम्

O sage, I declare no means of cheating or outwitting Time—except Kāśīnātha, the Lord of Kāśī, Mṛtyuñjaya, Conqueror of Death, who blocks the passage into the womb (prevents rebirth).

Verse 42

तावद्गर्जंति पापानि तावद्गर्जेद्यमो नृपः । यावद्विश्वेशशरणं नरो न निरतो व्रजेत्

Sins roar only so long, and King Yama roars only so long, as a man has not become devoted to taking refuge in Viśveśa (Viśveśvara).

Verse 43

प्राप्तविश्वेश्वरावासः पीतोत्तरवहापयाः । स्पृष्ट विश्वेशसल्लिंगः कश्च याति न वंद्यताम्

Who, having reached the abode of Viśveśvara, having drunk the waters of the Uttaravāhinī (the north-flowing Gaṅgā), and having touched the auspicious liṅga of Viśveśa—does not become worthy of reverence?

Verse 44

करिष्येत्कुपितःकालः किंकाशीवासिनां नृणाम् । काले शिवः स्वयं कर्णे यत्र मंत्रोपदेशकः

What can enraged Time (death) do to the people dwelling in Kāśī—where, at the final moment, Śiva Himself becomes the giver of mantra-instruction into the ear?

Verse 45

यथा प्रयाति शिशुता कौमारं च यथा गतम् । सत्वरं गत्वरं तद्वद्यौवनं चापि वार्धकम

Just as infancy swiftly passes into childhood—and childhood too is quickly gone—so likewise youth hurries away, and old age follows close behind.

Verse 46

यावन्नहि जराक्रांतिर्यावन्नेंद्रियवैक्लवम् । तावत्सर्वं फल्गुरूपं हित्वा काशीं श्रयेत्सुधीः

So long as one is not yet overtaken by old age, so long as the senses have not grown feeble—until then, the wise should abandon all that is trivial and take refuge in Kāśī.

Verse 47

अन्यानि काललक्ष्माणि तिष्ठंतु कलशोद्भव । जरैव प्रथमं लक्ष्म चित्रं तत्रापि भीर्नहि

Let the other signs of time remain, O Pot-born one; old age alone is the first and foremost mark. Strangely, even then people feel no fear.

Verse 48

पराभूतो हि जरया सर्वैश्च परिभूयते । हृततारुण्यमाणिक्यो धनहीनः पुमानिव

Truly, one who is overcome by old age is despised by all—like a man deprived of the jewel of youth, as though he were without wealth.

Verse 49

सुतावाक्यं न कुर्वंति पत्नी प्रेमापि मुंचति । बांधवा नैव मन्यंते जरसाश्लेषितं नरम्

Children do not heed his words; even a wife lets her affection fall away; and kinsmen no longer esteem the man whom old age has clasped.

Verse 50

आश्लिष्टं जरया दृष्ट्वा परयोषिद्विशंकिता । भवेत्पराङ्मुखी नित्यं प्रणयिन्यपि कामिनी

Seeing a man embraced by old age, even a loving and passionate woman—fearful and suspicious—ever turns her face away and withdraws.

Verse 51

न जरा सदृशो व्याधिर्न दुःखं जरया समम् । कारयित्र्यपमानस्य जरैव मरणं नृणाम्

There is no disease like old age, and no sorrow equal to old age; it is the very maker of humiliation—and for mortals, old age itself is death.

Verse 52

न जीयते तथा कालस्तपसा योगयुक्तिभिः । यथा चिरेणकालेन काशीवासाद्विजीयते

Time is not conquered in that manner by austerities or yogic disciplines; rather, in due season it is overcome through dwelling in sacred Kāśī.

Verse 53

विनायज्ञैर्विनादानैर्विना व्रतजपादिभिः । विनातिपुण्यसंभारैः कः काशीं प्राप्तुमीहते

Without sacrifices, without gifts, without vows, japa, and the like—without an abundant store of merit—who can even aspire to attain Kāśī?

Verse 54

काशीप्राप्तिरयं योगःकाथीप्राप्तिरिदं तपः । काशीप्राप्तिरिदं दानं काशीप्राप्तिः शिवैकता

This yoga leads to the attainment of Kāśī; this austerity leads to the attainment of Kāśī; this charity leads to the attainment of Kāśī—and union with Śiva is the very attainment of Kāśī.

Verse 55

कः कलिकोथवा कालः का जरा किं च दुष्कृतम् । का रुजः केंतराया वा श्रिता वाराणसी यदि

If one has taken refuge in Vārāṇasī, what power can Kali have, or even Time? What is old age then, and what is sin? What are disease and obstacles, if Kāśī is truly one’s shelter?

Verse 56

कलिस्तानेव बाधेत कालस्तांश्च जिघांसति

Kali afflicts only those who are elsewhere, and Time seeks to strike down those very ones.

Verse 57

एनांसि तांश्च बाधंते ये न काशीं समाश्रिताः । काशीसमाश्रिता यैश्च यैश्च विश्वेश्वरोर्चितः । तारकं ज्ञानमासाद्य ते मुक्ताः कर्मपाशतः

Sins torment those who have not taken refuge in Kāśī. But those who dwell in Kāśī and worship Viśveśvara—having attained the liberating ‘Tāraka’ knowledge—are freed from the bonds of karma.

Verse 58

धनिनो न तथा सौख्यं प्राप्नुवंति नराः क्वचित् । यथा निधनतः काश्यां लभते सुखमव्ययम्

People of wealth do not attain such happiness anywhere, as one gains imperishable bliss by meeting death in Kāśī.

Verse 59

वरं काशीसमावासी नासीनो द्युसदां पदम् । दुःखांतं लभते पूर्वः सुखांतं लभते परः

Better is one who dwells in Kāśī than one seated in the station of the gods. The former attains the end of suffering; the latter attains only the end of pleasure.

Verse 60

स्थितोपि भगवनीशो मंदरं चारुकंदरम् । काशीं विना रतिं नाऽप दिवोदासनृपोषिताम्

Even while dwelling on Mandara with its lovely caves, the Blessed Lord found no delight without Kāśī—though it was then maintained by King Divodāsa.