Vyasadev
Praneetha
The Mad Bhagavatam
Canto
3a
3.28.1
sabījasya nṛpātmaje
(1) The Supreme Lord said: 'O royal daughter, I will now describe the
characteristics of the yoga system, the object of which is to restrain the mind
in following the regulative principles and thus filled with joy be successful
on the path of the Absolute Truth.
3.28.2
vidharmāc ca nivartanam
ātmavic-caraṇārcanam
(2) One must perform one's duties to the best of
one's ability and avoid everything in the way of this. One should be satisfied
with that what was achieved by the grace of the Lord and worship the feet of a
self-realized soul [a spiritual master].
3.28.3
mita-medhyādanaḿ śaśvad
(3) One should put an end to conventional religious
practices and be attracted to religious practices that lead to salvation.
Eating little and pure [vegetarian food], one should always live in seclusion
and thus dwell in peace.
3.28.4
yāvad-artha-parigrahaḥ
svādhyāyaḥ puruṣārcanam
(4) Nonviolent,
truthful, free from unrighteous acquisition and not possessing more than one
needs, one should in celibacy, austerity and cleanliness studying the Vedas
exercise respect for the appearance of the Original Personality.
3.28.5
pratyāhāraś cendriyāṇāḿ
(5) Observing silence and acquiring steadiness in
control of yoga postures and one's breath, one should gradually withdraw from
the objects of the senses and direct one's mind to the heart.
3.28.6
vaikuṇṭha-līlābhidhyānaḿ
samādhānaḿ tathātmanaḥ
(6) With either fixing one's mind and prâna upon one of
the [six] cakras [or energy nodes *] or when one one-pointed focusses
one's mind upon the pastimes of [the Lord of] Vaikunthha, one finds oneself
absorbed [or in samâdhi].
3.28.7
etair anyaiś ca pathibhir
jita-prāṇo hy atandritaḥ
(7) With these and other methods of yoga engaging
one's intelligence and controlling one's breathing the mind that is
contaminated by material enjoyment must be gradually subdued.
3.28.8
vijitāsana āsanam
(8) After
exercising one's body postures one should do this when one has taken place in a
sanctified spot where one sitting in an easy posture keeps one's body erect.
3.28.9
(9) For the mind to become steady and free from
fluctuations one should clear the passage of the life breath or prâna by
inhaling, holding one's breath and exhaling again - or the other way around.
3.28.10
(10) The
mind of the yogi in such a self-control is soon free from disturbances, just
like gold put in fire fanned with air quickly is freed from contaminations.
3.28.11
prāṇāyāmair dahed doṣān
dhyānenānīśvarān guṇān
(11) By means of breath control [prânâyâma] one
eradicates contaminations, by turning inward [pratyâhâra] material association
recedes, by focussing the mind [dhâranâ] sin is overcome and by
meditation [dhyâna] one rises above the power of the modes of nature.
3.28.12
yogena susamāhitam
kāṣṭhāḿ bhagavato dhyāyet
sva-nāsāgrāvalokanaḥ
(12) When one's thinking by the practice of yoga is purified and controlled, one should looking at the tip of one's nose meditate upon the Supreme Lord His form and measure of time [a mechanical clock or water clock fixed on the sun's summit with the division of time according to the Bhâgavatam].
3.28.13
prasanna-vadanāmbhojaḿ
padma-garbhāruṇekṣaṇam
(13) With His club, conch and discus in His hands,
with ruddy eyes resembling the interior of a lotus and a dark complexion like
the petals of a blue lotus, He has a cheerful lotuslike countenance.
3.28.14
kaustubhāmukta-kandharam
(14) Clad in silk garments as yellow as the
filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His
chest and wears the brilliant Kaustubha jewel around His neck.
3.28.15
kirīṭāńgada-nūpuram
3.28.16
kāñcī-guṇollasac-chroṇiḿ
hṛdayāmbhoja-viṣṭaram
darśanīyatamaḿ śāntaḿ
(15-16) There is a garland of forest flowers
humming with intoxicated bees, a priceless necklace and also bracelets, a
crown, armlets, anklets and a girdle of the finest quality around His waist. He
who has His seat in the lotus of the heart is most charming to behold, a feast
to the eyes with a serenity which gladdens the mind and the heart.
3.28.17
bhṛtyānugraha-kātaram
(17) He is always very beautiful to see, worshipable for all
people of all places, as youthful as a boy and eager to bestow His blessings
upon those who serve Him.
3.28.18
dhyāyed devaḿ samagrāńgaḿ
(18) His fame adding to the repute of the devotees
is worth singing. One should meditate on the godhead and all His limbs until
one's mind stops wandering.
3.28.19
prekṣaṇīyehitaḿ dhyāyec
(19) One
should visualize the beneficial acts of the beautiful pastimes of Him standing,
moving, sitting and lying down or dwelling in the heart.
3.28.20
sarvāvayava-saḿsthitam
vilakṣyaikatra saḿyujyād
(20) The one contemplating should, when he with his
mind fixed on the one form distinguishes all His limbs, in his concentration
attend to each and every part of the Lord separately [see also S.B. 2.2: 13].
3.28.21
sañcintayed bhagavataś
caraṇāravindaḿ
jyotsnābhir āhata-mahad-dhṛdayāndhakāram
(21) One should meditate on the lotus
feet of the Lord that are adorned with the marks of the thunderbolt, the goad,
the banner and the lotus, as well as on the prominence of the brilliant red
nails with the splendor of the crescent moon which dispel the thick darkness of
the heart.
3.28.22
dhyāyec ciraḿ bhagavataś caraṇāravindam
(22) One
should meditate on the Lord His lotus feet for a long time for the holy water
of the Ganges that washed down from His feet blessed Lord S'iva who bore it on
his head. They became a thunderbolt that was hurled at the mountain of sin
present in the mind of the meditator.
3.28.23
(23) In relation to His knees one should meditate on the Goddess of Fortune, Lakshmî, the lotus-eyed mother of the entire universe that was created by Brahmâ. She who with her caring fingers massages the lower legs of the Almighty Lord transcendental to material existence, is worshiped by all the God-conscious ones.
3.28.24
(24) One has
to meditate on His two beautiful legs standing on the shoulders of Garuda
which, extending down with the luster of the [whitish blue] linseed flower, are
the storehouse of all energy. One should also meditate on His round hips in the
exquisite yellow cloth that are encircled by the girdle.
3.28.25
(25) Next
one meditates on the expanse of His navel, which is the foundation of all the
worlds situated in His abdomen. From that navel the lotus, the residence of the
self-born one [Lord Brahmâ], sprang up containing all the planetary systems.
One should meditate on the two most delicate nipples of the Lord that are like
emeralds in the whitish light of the pearls from His necklace.
3.28.26
(26) The chest of the Lord of Wisdom which is the
abode of Mahâ-Lakshmî, bestows on the minds and eyes of persons all the
transcendental pleasure. One should also direct one's mind to meditate on the
neck of the One who is adored throughout the universe which enhances the
beauty of the Kaustubha jewel.
3.28.27
(27) On His arms, from which the
controllers of the universe originated and of which the ornaments were polished
by the revolving of Mount Mandara, one should also meditate, as also on the
dazzling luster of the Sudarshana discus [with its thousand spokes] and the
swanlike conch in the lotus hand of the Lord.
3.28.28
(28) One should remember the Supreme Lord His mace
that is named Kaumodakî and is very dear to Him, smeared as it is with the
bloodstains of the soldiers of the enemy. And also attention should be paid to
the garland humming with the sound of the bumblebees around it and the necklace
of pearls about His neck which represents the principle of the pure living
entity [see B.G. 7: 7].
3.28.29
sañcintayed bhagavato
vadanāravindam
(29) One should meditate on the lotuslike
countenance of the Supreme Lord who assumed His different forms in this
world out of compassion for the devotees and on His glittering alligator-shaped
earrings that oscillating crystal clear illumine His prominent nose and His
cheeks.
3.28.30
(30) Then
one should attentively meditate in one's mind's eye the elegance of His face
adorned with an abundance of curly hair and His lotus eyes and dancing eyebrows
that would put to shame a lotus surrounded by bees and a pair of swimming fish.
3.28.31
tasyāvalokam adhikaḿ kṛpayātighora-
(31) He who has a heart full of devotion for long
should meditate upon the frequent, compassionate glances of His eyes, for these
glances that are accompanied by the abundance of His graceful, loving smiles,
soothe the three fearful agonies [as caused by oneself, by others and by
material nature].
3.28.32
śokāśru-sāgara-viśoṣaṇam
atyudāram
(32) The most benevolent smile of the Lord that dries up the ocean of
tears of all persons who in their grief bowed before Him must be meditated as
well as His arched eyebrows that for the sake of all sages by His internal,
creative potency were manifested to charm the god of sexuality.
3.28.33
dhyānāyanaḿ prahasitaḿ bahulādharoṣṭha-
(33) Easy to meditate is the generous laughter of His lips that
reveals the splendor of His small teeth that are like a row of jasmine buds.
With devotion steeped in love for Him fixing one's mind and not wishing to see
anyone else, one should meditate upon Him, Lord Vishnu who resides in the core
of one's heart.
3.28.34
3.28.34
(34) Because of the pure love one thus through devotion has developed towards Hari, the Supreme Lord, one's heart melts and therefrom one constantly experiences that one's hairs stand on end out of extreme joy and that there is a flow of tears out of intense love. In that state the mind like [a fish] on a hook gradually gives up.
3.28.35
(35) The moment the mind is in the liberated
position, it immediately turns indifferent and dies away with one's detachment
from the sense objects. The person of such a mind at that time like a flame is
no longer separated [from the 'big fire' of the Supersoul] and experiences
oneness being freed from the flow of the operating modes of nature.
3.28.36
(36) When he is situated in his ultimate glory
because of the cessation of the mind that responds to material impulses, he on
top of that in his position of transcendence above happiness and distress, sees
that indeed the cause of pleasure and pain is found in the ignorance of falsely
identifying oneself in ego. In that ego he attributed to himself [viz. the
control, that] what now is realized by the form and measure of time [the kâshthhâ]
of the Supersoul [the localized aspect of the Lord].
3.28.37
(37) As for the body the perfected soul has,
because he achieved his predestined real identity [svarûpa], no notion
of not continuing physically, or that he would remain or again take birth. Just
as it is with someone who blinded by intoxication fails to realize whether he
has any clothes on or not.
3.28.38
svārambhakaḿ pratisamīkṣata
eva sāsuḥ
(38) Thus one is faced with the activities one
undertook with one's body that by divine ordinance will continue for as long as
it takes. One is then because of one's yoga situated in self-absorption, the
state of consciousness in which he who awakened to his constitutional position,
no longer accepts as his own the body with its sensuality and 'by-products'
that was born as in a dream.
3.28.39
apy ātmatvenābhimatād
dehādeḥ puruṣas tathā
(39) The way a mortal man is understood as being
different from his son and wealth, irrespective his natural inclination for
them, the person in his original nature the same way differs from his body,
senses, mind and such, [irrespective his identification with them].
3.28.40
yatholmukād visphulińgād
apy ātmatvenābhimatād
yathāgniḥ pṛthag ulmukāt
(40) Even though a fire through its flames, sparks
and smoke is intimately connected with itself, it differs from itself in the
way it blazes.
3.28.41
bhūtendriyāntaḥ-karaṇāt
pradhānāj jīva-saḿjñitāt
(41) The elements, the senses, the mind and the primary
nature [see 3.26: 10] of the individual soul even so differ from the seer, who
is the Supreme Lord we know as the spiritual complete [Brahman].
3.28.42
īkṣetānanya-bhāvena
(42) The way one with an equal mind sees all
creatures as being part of the same natural order one should also see the soul
as being present in all manifestations and all manifestations in the soul.
3.28.43
(43) The way the oneness of fire manifests itself
in different types of wood, so too the one spiritual soul in its position in
material nature knows different births under different natural conditions.
3.28.44
svarūpeṇāvatiṣṭhate
(44) When
one thus has conquered the difficult to comprehend operation of the cause and
effect of one's own, God-given material energy, one is situated in the position
of self-realization [in one's svarûpa].'
Canto 3a
3.29.1-2
devahūtir uvāca
lakṣaṇaḿ mahad-ādīnāḿ
(1-2) Devahûti said: 'Dear master, you described the specific
characteristics of the material and personal nature of the complete reality the
way they in the analytical philosophy of [Sânkhya] yoga are discussed as being
the primary ones. Please elaborate now at length on the path of bhakti yoga
that is considered its ultimate purpose.
3.29.3
virāgo yena puruṣo
(3) Dear Lord, describe to me and for the people in
general, the different ways in which birth and death repeat themselves, for
someone may become completely detached by such a description.
3.29.4
kālasyeśvara-rūpasya
(4) And yes, what can You say about Eternal Time
that represents the eternal and original form of the Supreme Ruler ruling over
all the other rulers and under the influence of which the common people act
piously?
3.29.5
lokasya mithyābhimater acakṣuṣaś
(5) You have appeared as the sun of the yoga system for the sake of
the living beings whose intelligence, in their propensity for material actions,
is blinded by false ego, [an attachment] because of which they without finding
shelter fatigued for a long time slumber in darkness.'
3.29.6
3.29.6
maitreya uvāca
prītas tāḿ karuṇārditaḥ
(6) Maitreya said: 'Appreciating the words of His mother o best of the Kurus, the great and gentle sage satisfied and moved by compassion said the following.
3.29.7
puḿsāḿ bhāvo vibhidyate
(7) The Supreme Lord said: 'Devotion in the discipline of yoga
that is so diverse in its appearance, knows many paths o noble lady, [ways]
proving how people follow their own course according to their natural
qualities.
3.29.8
(8) What one does out of love for Me in violence, pride
and envy or being angry from a different point of view, is considered to be in
the mode of ignorance.
3.29.9
arcādāv arcayed yo māḿ
(9) He who
in a different spirit worships Me with idols or is after material things, fame
and opulence, is in the mode of passion.
3.29.10
(10) He who worships Me as distinct from himself or
who is of worship with offering the results of his actions or for the sake of
transcendence wants to be free from fruitive actions is in goodness.
3.29.11-12
mano-gatir avicchinnā
yathā gańgāmbhaso 'mbudhau
ahaituky avyavahitā
(11-12) Simply
hearing about My transcendental qualities continuously will result in a mind
moving towards Me, the One residing in the heart of everyone, that flows the
way the water of the Ganges flows towards the sea; such a manifestation of
unadulterated devotional yoga - yoga performed without ulterior motives - is
devotional service to the Supreme Personality.
3.29.13
sārūpyaikatvam apy uta
(13) Without
being of My service, pure devotees will not accept it, not even when being
offered these, to live on the same planet, to have the same opulence, to be a
personal associate, to have the same bodily features or to be joined in
oneness [the so-called five forms of liberation of sâlokya, sârshthi,
sâmîpya, sârûpya and ekatva or sâyujya].
3.29.14
ātyantika udāhṛtaḥ
mad-bhāvāyopapadyate
(14) When one by
means of this bhakti yoga - that one calls the highest platform - succeeds in
dealing with the three modes of nature the way I explained it, one attains My
transcendental nature.
3.29.15
niṣevitenānimittena
nātihiḿsreṇa nityaśaḥ
(15) When one performs one's duties without
attachment to the results one is stronger [in one's yoga] and when one without
unnecessary violence [without eating meat e.g.] is regular in the performance
of one's yoga exercises one will find happiness
3.29.16
pūjā-stuty-abhivandanaiḥ
sattvenāsańgamena ca
. (16) Being in touch with the ritual of seeing,
offering respect, doing mantras and being of a positive approach with My
[original] form and abode, and thinking of Me as present in all living beings,
one lives by the mode of goodness and detachment.
3.29.17
3.29.18
ādhyātmikānuśravaṇān
ārjavenārya-sańgena
3.29.19
mad-dharmaṇo guṇair etaiḥ
parisaḿśuddha āśayaḥ
puruṣasyāñjasābhyeti
(17-19) By means of sense
control and proper regulation [yama and niyama, the does and
don'ts of yoga *], being of the greatest respect for the great souls, being
compassionate with the poor and by being friendly in association with equals; by
hearing about spiritual matters, chanting My holy names, being straightforward,
by association with the civilized and not entertaining false ego, the
consciousness of a person who with these qualities is dutiful towards Me is
completely purified. No doubt he by simply hearing about My excellence will
reach Me without delay.
3.29.20
(20) The way the sense of smell
catches the aroma that is carried from its source by means of the air,
similarly consciousness catches by means of yoga the Supreme Soul that is
unchanging.
3.29.21
3.29.21
bhūtātmāvasthitaḥ sadā
(21) A mortal human being who has no respect for Me as the Supersoul always situated in every living being, but nevertheless worships the deity, is just imitating.
3.29.22
hitvārcāḿ bhajate mauḍhyād
(22) Someone who in
worship of the deity disregards Me as the Supreme Ruler and Supersoul present
in all beings, is in his ignorance only offering oblations into the ashes
3.29.23
(23) He who
offers Me his respects but is envious with others being present, lives in his
campaigning against others in enmity and will never find peace of mind.
3.29.24
kriyayotpannayānaghe
naiva tuṣye 'rcito 'rcāyāḿ
bhūta-grāmāvamāninaḥ
(24) O sinless one, I am certainly not pleased when
they who manage to worship Me in My deity form with all paraphernalia, are not
of respect for other living beings.
3.29.25
arcādāv arcayet tāvad
sarva-bhūteṣv avasthitam
(25) One has
to worship the idol of Me the Controller and such, for as long as one is of
profit minded labor [is building karma] and not of the realization that I
reside in one's heart and in the hearts of all.
3.29.26
ātmanaś ca parasyāpi
yaḥ karoty antarodaram
(26) I in
the form of death, will create fear in those who with a different perspective
on their physical frame discriminate between themselves and other living
beings.
3.29.27
bhūtātmānaḿ kṛtālayam
arhayed dāna-mānābhyāḿ
maitryābhinnena cakṣuṣā
(27) Therefore one should with charity,
respect and in friendship regarding everyone as an equal, propitiate Me, the
One abiding in all as the True Self.
3.29.28
tataś cendriya-vṛttayaḥ
(28) Living entities are better than inanimate objects, better than entities with life symptoms o blessed one, are entities with a developed consciousness and better than those are they who developed their sense perception.
3.29.29
(29)
Further, those who developed their taste are better than those who [only]
developed their sense of touch and better than they are those who developed
their sense of smell. Even better are the ones who developed their hearing
faculty.
3.29.30
tataś cobhayato-dataḥ
(30) Better than those are the ones distinguishing
differences of form and those who have teeth in both their jaws are better than
these. Those who have many legs are superior to them. Of them the four-legged
creatures are the better ones while the two-legged ones [the human
beings] are even better.
3.29.31
tato varṇāś ca catvāras
(31) Among
human beings a society with four classes is the better one and of those classes
the brahmins are the best. Among the brahmins the better one is further he who
knows the Vedas and the one who knows its purpose is still better [viz. to know
the absolute of the truth in three phases: brahman, paramâtmâ and
bhagavân].
3.29.32
(32) The one
who puts an end to all doubts is better than he who knows what the purpose of
the Vedas is and the brahmin among them who performs his duty is better than
him. He who is free from worldly attachment is still better and the one who
doesn't do his righteous duty for himself alone is the best of them all.
3.29.33
tasmān mayy arpitāśeṣa-
kriyārthātmā nirantaraḥ
mayy arpitātmanaḥ puḿso
(33) Therefore I know of no greater being than a
person who with a dedicated mind has offered all of his actions, wealth and
life without any reservation to Me and with persistence is of service without
any other interest.
3.29.34
manasaitāni bhūtāni
(34) Such a
one who regards the Supreme Lord, the Controller of the individual soul, as
having entered all the living beings by His expansion in the form of the
Supersoul [the Paramâtmâ], thus is mindfully of respect in regard to all.
3.29.35
yayor ekatareṇaiva
(35) O
daughter of Manu, someone can achieve the Original Person by following either
of these two paths of bhakti and mystic yoga alone that I have described.
3.29.36
etad bhagavato rūpaḿ
(36) This [original] form of the Supreme Lord of Brahman [the Supreme
Spirit] and Paramâtmâ [the personalized local aspect] is the transcendental,
ethereal personality of the primal reality [pradhâna] whose activities
are all spiritual.
3.29.37
3.29.37
kāla ity abhidhīyate
(37) [Natural] time known as the divine cause of the different manifestations of the living entities, constitutes the reason why all living beings live in fear who motivated by cosmic intelligence and such matters consider themselves as separated.
3.29.38
bhūtair atty akhilāśrayaḥ
(38) He who from within enters all the living
entities, constitutes the support of everyone and annihilates [them again]
by means of other living beings, is named Vishnu, the enjoyer of
all sacrifices who is that time factor, the master of all masters.
3.29.39
na cāsya kaścid dayito
āviśaty apramatto 'sau
(39) There
is no one who is specially favored by Him nor is He bound or averse to anyone;
He cares for those who are attentive and of persons inattentive He is the
destroyer.
3.29.40
3.29.41
latāś cauṣadhibhiḥ saha
3.29.42
notsarpaty udadhir yataḥ
3.29.43
3.29.44
guṇābhimānino devāḥ
vaśa etac carācaram
(40-45) He for whom out of fear the wind
blows and this sun is shining, for whom out of fear Indra sends his rains and
the heavenly bodies are shining; He because of whom out of fear the trees,
creepers and herbs each in their own time bear flowers and produce their
fruits; He afraid of whom the rivers flow and the oceans do not overflow,
because of whom fire burns and earth with her mountains doesn't submerge; He
because of whom the sky provides air to the ones who breathe and under the
control of whom the universe expands its body of the complete reality [mahat-tattva]
with its seven layers [the seven kos'as or also dvîpas with their
states of consciousness at the level of the physical, physiological,
psychological, intellectual, the enjoying, the consciousness and the true
self], He for whom out of fear the gods of creation and more in charge of the
modes of nature within this world carry out their functions according to the yugas
[see 3.11], He of whom afraid all the beings animate and inanimate find their
control; that infinite, final operator of beginningless Time is the
unchangeable Creator who creates people out of people and puts an end to the
rule of death by means of death.'
*: Next to yama, the vow of yoga about what one should not do as mentioned in 3.27: 6, the regulating discipline of what one should do in niyama consists of: inner and outer purity or cleanliness, contentment, penance, study of the scared texts and engaging in activities for the person of God. See also Patañjali's Yoga-sûtras II: 32.
Canto 3a
3.30.1
tasyaitasya jano nūnaḿ
kālyamāno 'pi balino
vāyor iva ghanāvaliḥ
(1) Kapila said: 'Just like a mass of clouds has no knowledge of the
powerful wind, a person has no knowledge of this time factor, even though he is
being conditioned by it.
3.30.2
(2) Whatever the goods are that one with difficulty
acquired for one's happiness are destroyed by the Supreme Lord [in the form of
Time] and because of this the person laments.
3.30.3
sānubandhasya durmatiḥ
(3) In his ignorance he foolishly thinks that the
temporality of having a home, land and wealth for the sake of his body, would
be something permanent.
3.30.4
(4) The living being finding its satisfaction in
this worldly existence, will irrespective the birth that was acquired, be in
consonance with it.
3.30.5
(5) Even physically
living in hell a person, who in truth is deluded by the illusory material
potency of God, does not want to give up his hellish pleasures.
3.30.6
(6) With his body, wife, children, home, animals,
wealth and friendships deeply rooted in his heart, he thinks of himself as
being a great success.
3.30.7
eṣām udvahanādhinā
karoty avirataḿ mūḍho
(7) Burning with anxiety
about maintaining all the members of his dear family, he is constantly of sin
and with a bad mind acting like a fool.
3.30.8
ākṣiptātmendriyaḥ strīṇām
raho racitayālāpaiḥ
(8) With his heart and senses charmed by a woman he
sees in private and by the display of the sweet words of his children, he is of
the falsehood of the outer illusion [of non-permanent matters being eternal].
3.30.9
duḥkha-tantreṣv atandritaḥ
(9) Involved
in the household duties of his family life that gives rise to all kinds of
trouble, he is busy countering these miseries attentively and thinks that that
will make him happy as a householder.
3.30.10
arthair āpāditair gurvyā
(10) By means of the wealth that here and there
with violence [and victims] was secured, he maintains his family, but he goes
down himself when he for his own maintenance may eat what was left over from
the meal.
3.30.11
lobhābhibhūto niḥsattvaḥ
(11) When he time and again ruled by greed [enviously] desires
the wealth that is enjoyed by others, he himself gets into trouble in
exercising his profession and thus is ruined.
3.30.12
kuṭumba-bharaṇākalpo
manda-bhāgyo vṛthodyamaḥ
(12) No longer capable of
maintaining his family the unfortunate wretch bereft of wealth and beauty then
sighs with a bewildered intelligence full of grief over everything he tried in
vain.
3.30.13
(13) No longer capable of maintaining his wife and so on, he finds himself not respected as before, just as an old ox is not respected the same way by his farmer.
3.30.14
tatrāpy ajāta-nirvedo
jarayopātta-vairūpyo
maraṇābhimukho gṛhe
(14) Even though he now is maintained by those he
once maintained, he doesn't develop any aversion. He, getting deformed of old
age, rather stays at home to await his death.
3.30.15
āste 'vamatyopanyastaḿ
āmayāvy apradīptāgnir
alpāhāro 'lpa-ceṣṭitaḥ
(15) There
he remains and eats like a pet dog that what indifferently is placed before him
and falls sick with indigestion, eating little and doing little.
3.30.16
vāyunotkramatottāraḥ
(16) Because of the inner
pressure his eyes bulge out and with his windpipe congested with mucus he
coughs and has difficulty breathing, only saying 'ugha ugha'.
3.30.17
(17) Lying down surrounded by his
lamenting friends and relatives he, unconscious in the grip of the noose of
time, cannot speak although it's the time for it.
3.30.18
vyāpṛtātmājitendriyaḥ
(18) Thus, having engrossed in maintaining his
family, he has no control over his mind and senses and dies in great pain,
while his relatives cry as he passes away.
3.30.19
bhīmau sarabhasekṣaṇau
(19) Witnessing the arrival of the servants of
death with their terrible eyes full of wrath he because of the fear in his
heart passes stool and urine.
3.30.20
(20) They
like the king's soldiers immobilize his body by binding him in ropes for his
punishment and then drag him like a criminal forcefully by the neck over a long
distance.
3.30.21
tayor nirbhinna-hṛdayas
pathi śvabhir bhakṣyamāṇa
(21) In his heart broken
by their threatening presence he, overtaken, trembles on the road and is bitten
by dogs in the distress of remembering his sins.
3.30.22
calaty aśakto 'pi
nirāśramodake
(22) Afflicted by hunger,
thirst and the radiation of scorching forest fires and winds on hot and sandy
roads, he feels how he painfully is beaten on his back with a whip, while he
unable to move finds no refuge or water.
3.30.23
(23) Falling now and then he gets tired and loses
consciousness, and then reawakens on the road of his misery where he quickly is
led before the eternal ruler of death [Yamarâja].
3.30.24
(24) He sees
his entire life pass by in a few moments [he passes 'ninety-nine thousand yojanas']
and then receives the punishment he deserves.
3.30.25
veṣṭayitvolmukādibhiḥ
(25) Then with his limbs covered by firewood he is
cremated or sometimes sees that he eats his own flesh or that it is done by
other creatures.
3.30.26
jīvataś cāntrābhyuddhāraḥ
daśadbhiś cātma-vaiśasam
(26) Vividly he then witnesses how
dogs pull out his entrails at his last resting place where serpents, scorpions,
gnats and so on pester him to his abhorrence.
3.30.27
kṛntanaḿ cāvayavaśo
gajādibhyo bhidāpanam
(27) He sees how one by one his limbs come off
being seized by big and small animals who tear him apart, throw him from
heights or drag him under water or into caves.
3.30.28
yās tāmisrāndha-tāmisrā
(28) Because of loose
association [not being of a steady sexual relationship] one must, whether one
is a man or a woman, undergo the requital in hellish states of anger,
self-destruction and bewilderment [tâmisra, andha-tâmisra and raurava
and such, see 5.26].
3.30.29
3.30.29
tā ihāpy upalakṣitāḥ
(29) O mother, because one can observe [the downside of] these hellish pains here, one speaks of [finding] heaven as well as hell in this world.
3.30.30
evaḿ kuṭumbaḿ
bibhrāṇa
visṛjyehobhayaḿ pretya
(30) He who thus [in greed, attachment and
infidelity] maintained his family or lived for his stomach only, will upon
leaving this world after he died have to face the consequences for himself as
well as for his family.
3.30.31
kuśaletara-pātheyo
(31) After quitting this vehicle of time he will
enter the darkness all alone and pay the price for the harm that he in the care
of his own interest did to others in envy of their fortune.
3.30.32
daivenāsāditaḿ tasya
(32) By divine ordinance the man
sustaining a family has to undergo the hellish condition that resulted from his
foul play, just like someone who lost his wealth.
3.30.33
kuṭumba-bharaṇotsukaḥ
(33) Someone who in his eagerness to care for his
family is simply godless in his actions, thus heads for the darkest region of
self-destruction [andha-tâmisra].
3.30.34
yāvatīr yātanādayaḥ
punar atrāvrajec chuciḥ
(34) After he beginning from the lowest position
[of an animal existence] prior to a human birth in due order has underwent all
the requital and such, he being purified may again return to the human world on
this planet.'
(My humble salutations to Swamyjis, Philosophic Scholars, Knowledge Seekers for the collection)
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