If those whose lord is Death himself
Ruler of the three worlds, without a master,
Sleep soundly like true [vanquisher],
What could be more improper? [1.1]

Those who are born only to die
And whose nature is to be driven
Appear to be in the act of dying
And not in the act of living [1.2a]

Heroic ruler, from that first night
Of entering an earthly womb from elsewhere,
Starting then and day by day
One approached death unceasingly. [1.2b]

You see the past as brief
Yet see the future differently.
To think both equal or unequal
Is clearly like a cry of fear. [1.3a]

The causes of death are many,
Those of staying alive are few, and
These too can become the causes of death.
Therefore always perform the practices. [1.3b]

Since death is common to others too,
You have no fear of it.
Does jealousy cause suffering
When one is harmed? [1.4]

Sickness can be cured and aging treated,
Therefore you do not fear them.
Yet there is no cure for the last ordeal;
Thus obviously you fear it. [1.5]

Like cattle intended for slaughter,
Death is common to all.
Moreover when you see other die
Why do you not fear the Lord of Death? [1.6]

If because the time is uncertain
You think you are eternal,
One day the Lord of Death
Will do you injury. [1.7]

If you consider future goals
But not your waning life,
Who would call intelligent
Such selling of yourself? [1.8]

Why do you do ill deeds,
Pledging yourself as security?
Of course, like the wise, you must be
Free of attachment to yourself. [1.9]

No matter whose life, it does not
Differ from the moments of mind.
This people certainly do not perceive.
Thus it is rare to know the self. [1.10]

You would like to live long
But dislike old age.
Amazing! Your behavior
Seems right to people like you. [1.11]

Why do you grieve at death
On account of your son and others?
When the one that laments is a victim,
How is that not reprehensible? [1.12]

If, unrequested, someone has
Become your son, it is not
Unreasonable if he leaves
Without having asked. [1.13]

Only because of your confusion
You did not notice your son’s [indications].
His enthusiasm to go
Is shown by his growing old. [1.14]

A son does not love [his father]
As much as his father loves him.
People in the world go down;
Thus, a high rebirth is hard to find. [1.15]

When he is disobedient
No one will call him lovable.
In that case attachment is
Nothing but a transaction. [1.16]

Suffering caused by separation
Is quickly gone from human hearts.
See, too, attachment’s instability,
Indicated by suffering’s end. [1.17]

Knowing it is of no benefit,
Still you have injured yourself.
You make yourself a hypocrite,
Which also is improper. [1.18]

People in this world wander,
Full, as it were, of suffering
Why fill with suffering
People who already suffer? [1.19]

If meeting is a joy to you
Why is parting not also a joy?
Do not meeting and parting
Both seem to go together? [1.20]

When the past is beginningless
And the future endless,
Why do you notice being together
But not the separations, though they be long? [1.21]

Time, [consisting of] instants and so forth,
Is certainly like an enemy.
Therefore never be attached
To that which is your enemy. [1.22]

Fool, because you fear separation,
You do not leave home.
Who that is wise does under punishment
What must certainly be done? [1.23]

You may think you must obviously
Go to the forest once this has been done.
Whatever you do must be left behind.
What is the value of having done it? [1.24]

Whoever with certainty has
The thought, “I am going to die,”
Having completely relinquished attachment,
Why would they fear even the Lord of Death? [1.25]

SUMMARIZING STANZA

That which cuts craving for reward and honor,
The best spur to practice with effort in seclusion,
The excellent secret of all the scriptures,
Is initially to remember death.

This is the first chapter of the Four Hundred Stanzas on the Yogic Deeds, showing the means to abandon the beliefs in permanence.