Death & Mortality
What the five voices say — 323 passages.
Tukārām
- Abhanga 2481 — Pandharpur surpasses even the greatest pilgrimage cities because people there set aside pride and bow to one a
- Abhanga 2494 — Living in devotion turns an ordinary day into a festival and removes the fear of birth and death.
- Abhanga 4481 — Tukaram promises that sincerely calling on the Lord's name, knowingly or unknowingly, with the support of a gu
- Abhanga 2497 — For today: no travel-expense, body-mocked; daily Rāma Rāma — all say ; mouth without Rāma = self-killer .
- Abhanga 2570 — Death is a constant companion for every being, and only when the mind turns away from the illusion of permanen
- Abhanga 3073 — Since old age strips away the body's dignity anyway, stop clinging to worldly business and use whatever time r
- Abhanga 3816 — A person's real priorities are revealed by contrast, in how generously they treat pleasure and status compared
- Abhanga 3823 — No wealth, food, or comfort accompanies you at death, so forgetting to remember God while chasing them makes a
- Abhanga 4004 — Old age strips away strength and mobility, leaving the body as fragile as burnt cloth, and it is possible to f
- Abhanga 4072 — Tukaram asks for nothing but nearness to good people, willing to become dust, sandal, or stray dog just to sta
- Abhanga 4080 — True trust removes fear of death and of others' opinions, turns hard effort into joyful play, and makes happin
- Abhanga 4283 — Pundalik's complete, single-minded devotion to serving his elderly parents was itself such pure worship that i
- Abhanga 4438 — Old age arrives with brutal physical decline, so turn your mind toward what matters most now, before decline m
- Abhanga 4443 — At the end of everything, what matters most isn't achievement or even a spiritual reward, but simply dying wit
- Abhanga 4465 — Nothing purifies or steadies you like God's Name, everything else in life behaves like a thief stealing your t
- Abhanga 4480 — Tukaram voices the full rawness of feeling abandoned by God, using the shocking image of a discarded fetus, sh
- Abhanga 2339 — For today: my death itself has died — made me immortal; the place wiped, the base wiped — deha-bhāva desolate;
- Abhanga 2351 — Wherever the Name is truly sung and remembered, devotees are so protected and honored that even death is told
- Abhanga 2463 — You can honestly complain that devotion hasn't transformed you as promised, and still trust the Name completel
- Abhanga 2498 — Do not build your life on what will sink or burn you, and do not wait until death is at the door to think it t
- Abhanga 2534 — When you are truly weary of worldly life, ask directly for God's embrace to face mortality; staying anchored t
- Abhanga 2551 — Aware that death follows close behind, call on the divine as a compassionate mother who will come to you at th
- Abhanga 2569 — For today: birth-death is our inheritance — if you remove it, you're great ; stand up for the true-false debat
- Abhanga 3215 — Simply singing of the divine, without elaborate rituals, can wash over a whole life, ease the fear of mortalit
- Abhanga 3270 — Attacking someone far greater than you only exhausts or destroys yourself, and those who trouble genuine saint
…and 169 more in search.
Dāsabodha
- Dashak 3 · Samāsa 9 — Ramdas opens the samasa on death (mrityu-nirupana) by naming samsara, worldly existence, as a companion that r
- Dashak 7 · Samāsa 10 — Ramdas opens this samasa on death with an invocation and a paradox: through maya's confusion, the false is tak
- Dashak 9 · Samāsa 8 — This samāsa opens with the question left dangling at the end of the previous one: the jñātā (knower) is releas
- Dashak 10 · Samāsa 5 — Ramdas opens with the taxonomy: within the piṇḍa (the individual body), two things count as pralaya (dissoluti
- Dashak 17 · Samāsa 6 — Rāmdās opens this samāsa noting that the embodied self experiences pleasure and pain throughout life, then dep
Jñāneśvarī
- BG-1.2 — Duryodhana sees the Pāṇḍava array (Sañjaya's report begins) — sañjayaḥ (SAÑJAYA, nominative-singular — the narrator-charioteer-of-Dhṛtarāṣṭra granted divya-cakṣus by Vyāsa,
- Cluster 0007 — BG-1.7-8 — Duryodhana's Counter-Catalog (the Kaurava champions) — asmākam (OF-US, genitive-plural — Duryodhana's possessive marking the Kaurava side) tu (BUT, contrastive-parti
- BG-1.11 — Duryodhana's Order: Guard Bhīṣma, Him Alone — ayaneṣu (IN-the-POSITIONS / IN-the-DIVISIONS-of-the-array, locative-plural from ayana 'going, path, station, t
- BG-1.13 — The Counter-Blast: Conches, Drums, and the Sound of Pralaya — tataḥ (THEN / THEREUPON, adverb-of-sequence — the temporal pivot marking the moment AFTER Bhīṣma's lion-roar-a
- Cluster 0013 — BG-1.14-16 — The Pāṇḍava Conch-Blast and the King of Vaikuṇṭha as Charioteer — tataḥ (THEN, adverb — picking up the narrative immediately after Bhīṣma's conch-blast and the Kaurava war-musi
- BG-1.17-19 — The Pāṇḍava Conch-Blast and the World-Shaking Roar — kāśyaḥ (THE-KING-OF-KĀŚĪ, nominative-singular — opening the Pāṇḍava-side conch-blower roster that answers the
- BG-1.32-34 — Arjuna Refuses the Prize: "What Use Is a Kingdom to Me?" — na kānkṣe (I-DO-NOT-DESIRE, 1st-singular-present from √kānkṣ with negation — Arjuna's iconic RENUNCIATION-of-t
- BG-1.46 — Arjuna's Floor: "Better They Cut Me Down Unresisting" — yadi (IF, conditional-particle opening the iconic counterfactual-wish that closes Arjuna's collapse-speech) mā
- Cluster 0035 — BG-2.4 — katham bhīṣmam aham sankhye droṇam ca madhusūdana — iṣubhiḥ prati yotsyāmi pūjārhāv arisūdana — arjuna uvāca (ARJUNA SPOKE — the dialogue-marker re-opening Arjuna's voice; this whole cluster is Arjuna reply
- BG-2.6 — "Which of the Two Is Better, We Do Not Know" — na (NOT, negative-particle) ca (AND, connective — appending this fresh confession to the despair-catalog Arjun
- BG-2.11 — Kṛṣṇa's First Word: Grieving the Un-Grievable — śrī-bhagavān uvāca (THE-BLESSED-LORD SPOKE — the narrator-frame opening Kṛṣṇa's first substantive teaching-utt
- Cluster 0043 — BG-2.12 — na tv evāham jātu nāsam na tvam neme janādhipāḥ — na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param — na (NOT, negation-particle — the verse opens a chain of FOUR negations that together assert unbroken existence
- BG-2.13 — The Self Continuous Through Childhood, Youth, and Age — dehinaḥ (OF-THE-EMBODIED-ONE, genitive-singular from dehin 'one-who-has-a-body' = the ātman as possessor-of-a-
- Cluster 0046 — BG-2.15 — yam hi na vyathayanty ete puruṣam puruṣarṣabha — sama-duḥkha-sukham dhīram so'mṛtatvāya kalpate — yam (WHOM, accusative-singular relative-pronoun — the PERSON who is the subject of the whole verse, picked up
- BG-2.17 — The Imperishable, by Which All This Is Pervaded — avināśi (THE-IMPERISHABLE / INDESTRUCTIBLE, accusative-singular-neuter adjective — a- 'not' + vi-nāś 'destruct
- BG-2.19 — Neither Slayer Nor Slain — yaḥ (WHO, nominative-singular relative-pronoun — opening the first of two parallel mis-knowers Kṛṣṇa is about
- Cluster 0051 — BG-2.20-21 — The Deathless Self: na jāyate mriyate vā — na jāyate (IS-NOT-BORN, 3rd-singular-present from √jan — the iconic FIRST negation of the six-bhāva-vikāras [b
- BG-2.22 — The Worn Garment Discarded for a New One — vāsāmsi (GARMENTS / CLOTHES, accusative-plural neuter from vāsas — the iconic CLOTH-IMAGE noun naming the disc
- BG-2.25 — The Self Beyond Thought, Therefore Beyond Grief — avyaktaḥ (UNMANIFEST, nominative-singular-adjective from a- 'not' + vi-√añj 'to manifest/make-clear' — the ico
- BG-2.26 — Even If You Think It Perishable, Do Not Grieve — atha (NOW / BUT-IF, hypothetical-pivot-particle — opening the second conditional-concession in Kṛṣṇa's argumen
- Cluster 0056 — BG-2.27 — jātasya hi dhruvo mṛtyur dhruvam janma mṛtasya ca — tasmād aparihārye 'rthe na tvam śocitum arhasi — jātasya (OF-THE-BORN, genitive-singular past-participle from √jan — naming the SUBJECT of the first inevitabil
- BG-2.28 — The Unmanifest Middle, and Why Grief Is Baseless — avyakta-ādīni (UNMANIFEST-AT-THE-BEGINNING, nominative-neuter-plural-compound — avyakta 'unmanifest, undiffere
- Cluster 0062 — BG-2.33 — atha cet tvam imaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi — tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpam avāpsyasi — atha (NOW / BUT-IF-ON-THE-OTHER-HAND, conjunctive-particle — pivoting from the preceding BG-2.31-32 carrot (th
- BG-2.34 — Undying Disgrace, Worse Than Death — akīrtim (INFAMY / disgrace, accusative-singular feminine from a-kīrti, the privative of kīrti 'fame' — the ico
- Cluster 0065 — BG-2.36 — Krishna's Disgrace-Worse-Than-Death Goad — avācya-vādān (UNSPEAKABLE-WORDS, accusative-plural-compound — a-vācya 'not-to-be-spoken / unutterable / improp
…and 92 more in search.
Aṣṭāvakra
- The Body Will Do What Bodies Do — From Part 8: On Aging and Death
- Watching a Parent Die — From Part 8: On Aging and Death
- The Last Fear — From Part 8: On Aging and Death
Guru Charitra
- Chapter 21 — The Dead Child Became Alive — Literal. Continues from Chapter 20. The mother refuses to give the dead child for funeral, ties his body to he
- Chapter 30 — The Death of a Young Brahmin Husband — Literal. Gopinath, a rich Brahmin at Mahur, has a son who marries at sixteen, falls ill at nineteen with consu
- Chapter 34 — Rajkumar and Mantrikumar Devotees of Shri Shiva — Literal. Parashar continues: Sudharma (the prince) and Tarak (minister's son) are Dnyani (knowing) and devotee
- Chapter 48 — Amarja Sangam and the Greatness of Ganagapur — Literal. Shri Guru, on Ashvin Vad 14, tells the disciple: we shall bathe at trishali (3 holy places — Prayag,