12.305
yājñavalkya uvāca॥
Yājñavalkya said.
tathaivotkramamāṇaṃ tu śṛṇuṣvāvahito nṛpa। padbhyām utkramamāṇasya vaiṣṇavaṃ sthānam ucyate ॥12-305-1॥
In the same way, O king, listen attentively: it is said that when a person departs by the two feet, that is called the place of Viṣṇu. (12-305-1)
jaṅghābhyāṃ tu vasūndevān āpnuyād iti naḥ śrutam। jānubhyāṃ ca mahābhāgān devān sādhyān avāpnuyāt ॥12-305-2॥
It has been heard by us that by using the shanks, one may attain the Vasu gods; and by using the knees, one may attain the greatly fortunate Sādhya gods. (12-305-2)
pāyunotkramamāṇastu maitraṃ sthānam avāpnuyāt। pṛthivīṃ jaghanenātha ūrubhyāṃ tu prajāpatim ॥12-305-3॥
But if one departs from the anus, he attains the place of Mitra; by the buttocks, the earth; and by the thighs, Prajāpati. (12-305-3)
pārśvābhyāṃ maruto devān nāsābhyām indum eva ca। bāhubhyām indram ity āhur urasā rudram eva ca ॥12-305-4॥
They say that the Maruts, the gods, are represented by the two sides; the Moon by the two nostrils; Indra by the two arms; and Rudra by the chest. (12-305-4)
grīvāyās tam ṛṣiśreṣṭhaṃ naram āpnoty anuttamam। viśvedevān mukhena atha diśaḥ śrotreṇa ca āpnuyāt ॥12-305-5॥
A man who is the best among sages attains the unsurpassed through the neck; by the mouth, he attains all the gods, and by the ear, he may attain the directions. (12-305-5)
ghrāṇena gandhavahanaṃ netrābhyāṃ sūryameva ca। bhrūbhyāṃ caivāśvinau devau lalāṭena pitṝnatha ॥12-305-6॥
By the nose is the carrying of fragrance; by the two eyes, the Sun; by the two eyebrows, the two Aśvin gods; and by the forehead, the ancestors. (12-305-6)
brahmāṇam āpnoti vibhuṃ mūrdhnā devāgrajaṃ tathā। etāni utkramaṇa-sthānāni uktāni mithileśvara ॥12-305-7॥
By the head, one attains the Supreme Brahman, the all-pervading, the elder of the gods, in this way. These places of departure have been described, O lord of Mithila. (12-305-7)
ariṣṭāni tu vakṣyāmi vihitāni manīṣibhiḥ। saṃvatsaraviyogasya sambhaveyuḥ śarīriṇaḥ ॥12-305-8॥
But now I will describe the inauspicious signs, as prescribed by the wise, which may arise for a person when there is a separation lasting a year. (12-305-8)
yo'rundhatīṃ na paśyet dṛṣṭapūrvāṃ kadācana। tathaiva dhruvamityāhuḥ pūrṇenduṃ dīpameva ca ॥ khaṇḍābhāsaṃ dakṣiṇataste'pi saṃvatsarāyuṣaḥ ॥12-305-9॥
Whoever, having previously seen Arundhatī, cannot see her at any time, likewise, they say the same about Dhruva, the full moon, and even a lamp; if these appear fragmented from the south, it is said to indicate a lifespan of one year. (12-305-9)
paracakṣuṣi cātmānaṁ ye na paśyanti pārthiva। ātmacchāyākṛtībhūtaṁ te'pi saṁvatsarāyuṣaḥ ॥12-305-10॥
O king, those who do not see themselves in the eyes of others, even though they have become like the shadow of their own self, they too have a lifespan of only a year. (12-305-10)
atidyutiratiprajñā aprajñā cādyutistathā। prakṛtervikriyāpattiḥ ṣaṇmāsānmṛtyulakṣaṇam ॥12-305-11॥
Excessive luster, excessive intelligence, lack of intelligence, and absence of luster likewise; the occurrence of change in one's nature for six months is a sign of death. (12-305-11)
daivatāny avajānāti brāhmaṇaiś ca virudhyate। kṛṣṇaśyāvacchavicchāyaḥ ṣaṇmāsān mṛtyulakṣaṇam ॥12-305-12॥
One who despises the gods and opposes Brāhmaṇas, and whose body casts a dark or blackish shadow, has the sign of death within six months. (12-305-12)
śīrṇanābhi yathā cakraṃ chidraṃ somaṃ prapaśyati। tathaiva ca sahasrāṃśuṃ saptarātreṇa mṛtyubhāk ॥12-305-13॥
Just as, when the hub is broken, a wheel sees the broken Soma, so too, in seven nights, one who is subject to death sees the thousand-rayed (the sun). (12-305-13)
śavagandham-upāghrāti surabhiṃ prāpya yo naraḥ। devatāyatana-sthas-tu ṣaḍrātreṇa sa mṛtyubhāk ॥12-305-14॥
If a man residing in a temple, after having obtained a fragrant scent, smells corpse-odor, then within six nights he becomes subject to death. (12-305-14)
karṇanāsāvanamanaṃ dantadṛṣṭivirāgitā। sañjñālopo nirūṣmatvaṃ sadyomṛtyunidarśanam ॥12-305-15॥
The bending down of the ears and nose, loss of color in the teeth and eyes, loss of consciousness, absence of warmth, and immediate death are indications (12-305-15).
akasmāc ca sraved yasya vāmam akṣi narādhipa। mūrdhataś cotpatet dhūmaḥ sadyo-mṛtyu-nidarśanam ॥12-305-16॥
O king, if a person's left eye suddenly begins to ooze and smoke arises from their head, it is an immediate sign of impending death. (12-305-16)
etāvanti tvariṣṭāni viditvā mānavo''tmavān। niśi ca ahani ca ātmānam yojayet paramātmani ॥12-305-17॥
After understanding these many swift actions, a self-possessed person should unite his self with the Supreme Self both at night and during the day. (12-305-17)
pratīkṣamāṇas tatkālaṃ yatkālaṃ prati tad bhavet। athāsya neṣṭaṃ maraṇaṃ sthātum icched imāṃ kriyām ॥12-305-18॥
He should wait for the time when that event may occur; then, if he does not desire death, he should wish to remain engaged in this act. (12-305-18)
sarvagandhān rasāṁś caiva dhārayet samāhitaḥ। tathā hi mṛtyuṁ jayati tatpareṇāntarātmanā ॥12-305-19॥
A concentrated person should restrain all fragrances and all tastes; thus, by that supreme inner self, he indeed conquers death. (12-305-19)
sasāṅkhyadhāraṇaṃ caiva viditvā manujaṛṣabha. jayecca mṛtyuṃ yogena tatpareṇāntarātmanā ॥12-305-20॥
O best of men, having understood Sāṅkhya and Dhāraṇā, one should conquer death through Yoga, by the supreme inner self. (12-305-20)
gacchet prāpya akṣayam kṛtsnam ajanma śivam avyayam। śāśvatam sthānam acalam duṣprāpam akṛtātmabhiḥ ॥12-305-21॥
One should reach, having attained the imperishable, entire, unborn, auspicious, unchanging, eternal, and immovable abode, which is difficult to attain for those whose self is unpurified. (12-305-21)
