CHARUCHARYA Part XXVII

 परमात्मानमन्तेऽन्तर्ज्योतिः पश्येत्‌ सनातनम्‌ । तत्प्राप्त्या योगिनो जाताः शुकशान्तनवादयः॥ ९७ ॥

paramātmānam ante ’ntar-jyotiḥ paśyet sanātanam |
tat-prāptyā yogino jātāḥ śuka-śāntanavādayaḥ || 97 ||

Translation
At the time of death, one should behold within the heart the eternal inner light of the Supreme Self. By attaining that divine light, great souls like Śuka and Śāntanava (Bhīṣma) became true yogis.

Explanation:
The verse teaches that the final moment of life is spiritually decisive. Instead of fear or attachment, one should turn inward and perceive the sanātana antar-jyotiḥ — the eternal inner light of the Supreme Being.

Great sages such as Śuka (the enlightened son of Vyāsa) and Bhīṣma (son of Śāntanu) attained spiritual perfection by fixing their consciousness on this divine light. Their greatness did not arise from power or position, but from inner realization. The message is clear: liberation comes from inward vision of the Supreme at life’s final hour.

 

प्राप्नावधिरजीवेऽपि जीवेत्‌ सुकृतसंततिः । जीवन्त्यद्यापि मांधातृमुखाः कायैर्यशोमयैः ॥ ९८ ॥

prāpya avadhir ajīve ’pi jīvet sukṛta-santatiḥ |
jīvanti adyāpi māndhātṛ-mukhāḥ kāyair yaśomayaiḥ || 98 ||

Translation
Even after the body perishes at its destined time, a person continues to live through a lineage of good deeds. Noble souls like Māndhātṛ still live today through their bodies of fame and glory.

Explanation:
Human life has a fixed span. Death is inevitable. However, righteous actions (sukṛta) grant a different kind of immortality. A virtuous person lives on through reputation, inspiration, and noble legacy.

King Māndhātṛ, a legendary righteous ruler, is remembered even today. His physical body is gone, but his “body of fame” (yaśo-maya-kāya) survives. Thus, the verse advises: before death arrives, ensure that your actions create an enduring legacy of goodness.

अन्ते संतोषदं विष्णुं स्मरेद्धन्तारमापदाम्‌ । शरतल्पगतो भीष्मः सस्मार गरुडध्वजम्‌ ॥ ९९ ॥

ante santoṣadaṁ viṣṇuṁ smared dhantāram āpadām |
śara-talpa-gato bhīṣmaḥ sasmāra garuḍa-dhvajam || 99 ||

Translation
At the final moment, one should remember Viṣṇu, who gives peace and destroys misfortunes. Bhīṣma, lying on a bed of arrows, remembered the Lord whose banner bears Garuḍa.

Explanation:
The mind’s final thought shapes the soul’s destiny. Therefore, the verse instructs remembrance of Viṣṇu, the remover of calamities and giver of supreme peace.

When Bhīṣma lay on his bed of arrows in the Mahābhārata war, enduring intense pain, his mind did not waver. He meditated upon the Lord — Garuḍa-dhvaja, the one whose emblem is Garuḍa. His example demonstrates unwavering devotion even amidst suffering. True greatness lies in remembering the Divine despite life’s hardships.

श्रव्या श्रीव्यासदासेन समासेन सतां मता । क्षेमन्द्रेण विचार्येयं चारुचर्या प्रकाशिता ॥१००॥  

śravyā śrī-vyāsa-dāsena samāsena satāṁ matā |
kṣemendreṇa vicāryeyaṁ cāru-caryā prakāśitā || 100 ||

Translation
This “Cārucaryā,” approved by the virtuous and worthy of listening to, has been thoughtfully composed and briefly presented by Kṣemendra, known as Vyāsadāsa.

Explanation:
The author humbly concludes his work. The text, named Cārucaryā (“Beautiful Conduct”), is said to be approved by noble people (satām matā).

It was composed by Kṣemendra, who modestly calls himself Vyāsadāsa (servant of Vyāsa). He presents this teaching in concise form after careful reflection. The closing verse highlights humility, scholarship, and devotion.

इति श्रीप्रकाशेन्द्रात्मज व्यासदासापराख्यमहाकविश्रीक्षेमेन्द्रकृता चारुचर्या  समाप्ता ॥

Thus ends the “Cārucaryā,” composed by the great poet Śrī Kṣemendra, also known as Vyāsadāsa, son of Prakāśendra.

Overall Teaching of These Verses (97–100)

These concluding verses beautifully summarize three essential ideals:

1. Spiritual Realization at Death – See the inner divine light.
2. Moral Immortality – Live on through righteous deeds.
3. Devotional Remembrance – Remember the Lord at the final moment.

Thus, the work ends by uniting Yoga (inner realization), Dharma (righteous conduct), and Bhakti (devotion) into one harmonious vision of ideal life and death.