Rasamanjari 10
English (machine translation) 10
- Language
- English
10.1
Rasamañjarī, 10 / Now I shall explain at ease the knowledge of death, / by which the yogi knows life and death with certainty.
10.2
In the grasp of whose fangs of the planet of Time this world lies, / he [i.e., death] will inevitably occur, whether today or tomorrow morning.
10.3
One should administer mercury, rejuvenatives, and yoga having known Time [of death], / because without that knowledge it is useless; therefore, it is now proclaimed.
10.4
A messenger wearing red, saffron, or black garments, possessing prominent teeth, worn down by old age, his body smeared with oil, bearing a weapon in hand, with a miserable face full of tears,
holding ashes, charcoal, a skull, dust, or a pestle, who stands in the solar breath at sunset or sunrise—he brings death to the diseased.
10.5
Sudden mental derangement, sudden supreme virtue, [and]
sudden manifestation of sensory perception are symptoms of the morbid combination of the three humours.
10.6
When a person's body becomes cold, it is an unnatural alteration of his constitution.
In that case, fatal signs are comprehensively present; listen to me regarding them.
10.7
One who takes pleasure in harsh speech, becomes angry at gentle speech,
and who suddenly fails to hear—one should declare him to have run out of life.
10.8
A person who does not perceive smell when a lamp has gone out,
and who also sees lights blazing by day,
10.9
who sees the moon shining like the sun or the sun with the splendor of the moon,
[or sees] clouds accompanied by lightning and wind moving across a clear sky,
10.10
who [sees] the sky crowded with aerial chariots, vehicles, and palaces,
and who sees the atmosphere as blue and having form,
10.11
who perceives cold as hot and hot as cold,
and in whom confusion has arisen—they declare him to have run out of life.
10.12
A man who perceives other states inversely,
[seeing] the earth as if covered by veils of smoke and mist,
10.13
and the world as if ablaze or submerged under water,
and who sees the ground lined with eighteen distinct shapes,
10.14
who does not see his shadow in moonlight, in a mirror, or in water,
or sees it missing a limb, or sees it deformed,
10.15
and the man [who sees] the movement or deformed appearance
of dogs, crows, herons, vultures, yakṣas, rākṣasas, piśācas, serpents, and nāgas,
10.16
whose shame and prosperity are destroyed, as well as vigor, vitality, and memory,
and who suddenly yawns—he is unquestionably departed of life.
10.17
The one whose lower lip droops and whose upper lip turns upward,
and who apprehends a snare—life is difficult for him to retain.
10.18
Whose nose is crooked, cracked, numb,
trembling, or sunken—he is unquestionably departed of life.
10.19
When a person with sharp vision does not perceive
his own form or the pupil in another's eyes, then death is not far off.
10.20
When one somehow sees oneself without ears,
he does not live in this world, devoured by death.
10.21
He who experiences a burning sensation at night and feels cold during the day,
and whose throat is filled with phlegm—his death is without doubt.
10.22
He whose feet are cold, whose umbilical circle is cold,
and who has a burning fever in his head—his death is without doubt.
10.23
He whose grunt is cold and whose breath is like fire,
and who has a constant burning sensation—his death is without doubt.
10.24
Those whose lifespan is diminished do not see Arundhatī, the Pole Star,
Viṣṇu's Three Strides, and fourthly, the circle of the Mothers.
10.25
Having seen the orb of the sun without rays and fire devoid of beams,
a man does not live beyond eleven months.
10.26
One who [sees] flatus, urine, and feces as gold or silver,
either directly or in a dream, does not live for ten months.
10.27
A man who somewhere sees a blazing forest resembling gold,
and misshapen spirits, does not live for nine months.
10.28
Even if corpulent, he becomes emaciated, or though emaciated, he suddenly takes on corpulence; or if dark-skinned, he becomes golden-hued, or though fair, he acquires a black complexion;
a steadfast man renowned for steadfastness in wealth and dharma, calm and helpful—such quiet displacement of his natural disposition brings death in the eighth month.
10.29
If there is pain in the palm of the hand, the root of the tongue, and black blood together with its source,
and without seeing any growth, that man will live for only seven months.
10.30
If the middle triad of fingers becomes discolored, his throat dries up without disease,
and he has frequent urination and sluggishness, he meets destruction in the sixth month.
10.31
He in whose activity no pulsation whatsoever is found
will certainly go mounted on shoulders in the fifth month.
10.32
He in whom no light shines when both eyes are pressed,
his death is declared certain in the fourth month.
10.33
Whose testicle throbs without being pressed at all,
he will surely go to the realm of Yama in the third month.
10.34
One who sees a star by day, moonlight at the end of the night, lightning in a chasm,
or a rainbow spontaneously at night—they declare his destruction in two months.
10.35
He whose vital spot in the knee shows no movement at all,
his death at the end of a month is delayed by no one.
10.36
When the middle joint of the little finger turns black,
it is declared that the man's lifespan has run out within a limit of eighteen days.
10.37
He who sees himself without a head
in ghee, oil, water, or in a mirror, lives for one fortnight.
10.38
For whom cold, curd, food, and drinks cause burning heat,
and the moon [appears] with charming laughter and exceedingly spotless,
10.39
and the man who perceives neither agreeable benefit nor heat—
by the prognostication of death it is declared that he lives for one fortnight.
10.40
He whose three parts dry up instantly right after bathing—
the heart and both hands and feet—he lives for ten nights.
10.41
One who cannot see the tip of his nose, the tip of his tongue, his eye, and the closure of his lips
as seen before, lives for seven nights.
10.42
He whose stream [of urine] falls on the ground resembling drops,
his death occurs in seven days; this is told by the prognostication of death.
10.43
Now therefore I shall explain the characteristics of the shadow person,
by the mere knowledge of which a man becomes a knower of past, present, and future.
10.44
The means by which death, even when situated far away from him, is perceived
is stated in brief, as taught in the Śiva Tantra.
10.45
Having gone to a secluded, uninhabited place, placing the sun behind one's back,
and intently observing one's own shadow focused at the throat region,
10.46
one should then look into the sky; then one sees Śaṃkara.
Having recited [the mantra] one hundred and eight times, an auspicious sign is indeed seen.
10.47
Resembling pure crystal, Hara assumes various forms;
by the practice of six months, one becomes the lord of earth-dwellers.
10.48
In two years, O Lord, he himself becomes an independent creator and destroyer;
that yogin attains the state of being a knower of past, present, and future, there is no doubt here.
10.49
By the yoga of whose practice nothing whatsoever is difficult to obtain;
[if] he sees that form as black in colour in the spotless sky,
10.50
that yogin meets death within six months, there is no doubt here;
yellow indicates fear of disease, red [and] blue indicate murder.
10.51
When this form has various colours, great agitation arises;
[if there is absence of] feet, ankle, and belly, destruction [and] emaciation occur.
10.52
In half a year, or in a year, or living for two years or not;
if there is absence of the right arm, his own kinsman certainly dies.
10.53
So too in [the absence of] the left arm, his wife perishes, there is no doubt;
absence of the head and the two right arms portends death.
10.54
Headless, death occurs in a month; without the two shanks, in nine days;
in eight [days] by the loss of the shoulders; immediately if the shadow disappears.
10.55
By bathing at sacred sites, by giving, by asceticism, or by meritorious deed,
by recitation, [and] by the yoga of knowledge, the binding of death occurs.
10.56
And the previously taught rejuvenative, [and] the pill that revives the dead,
should be consumed by men as instructed, which is the supreme binding of death.
10.57
Therefore the body must be protected, because it is the means of accomplishing righteousness and the rest;
these impurities residing in the bodily tissues and wastes destroy the body.
10.58
By the wise Śālinātha, son of Vaidyanātha,
having examined and extracted from the scriptures, the Rasamañjarī was composed.
Linked texts (1)
- Rasamañjarī — Śālinātha, Sanskrit