rule



 

Canto 6

Mahâmantra 1

 

 

Chapter 1: Dharma and Adharma: the Life of Ajâmila

(1) S'rî Parîkchit said: 'Oh great devotee, in the beginning [in the second canto] you described how, following the path of finding liberation by renunciation [nivritti mârga], one with the spirit of the Absolute ['with Brahmâ'] in the process of yoga gradually puts an end to the cycle of rebirth. (2) With one's attention focussed on the three modes of nature oh sage, one time and again is caught in the clutches of the material world where there is a constant renewal of forms. (3) The hells belonging to the different sorts of impiety were by you described [in the fifth canto] as also the period of the first Manu, the son of Brahmâ, Svâyambhuva [in the fourth canto]. (4-5) You described the character and the dynasties of Priyavrata and Uttânapâda as also the different realms [dvîpas], regions [varshas], oceans, mountains, rivers, gardens and trees of the earthly sphere and the characteristics and measurements of the luminaries and the lower worlds created by the Almighty Lord. (6) Please explain to me now oh man of great fortune, what a human being must do in this world in order not to undergo all these sorts of terrible conditions of heavily suffering in hell.'

(7) S'rî S'uka said: 'When someone in this life does not take the necessary countermeasures, when one is not of proper atonement after having engaged wrongly in the mind, in one's expressions and with one's body [one's 'hands' or with one's marriage], such a person after having died, undoubtedly will end up in [one of] the different types of hell of terrible suffering I formerly described. (8) Therefore, before one has died and before one's body is too old and decrepit, one should in this world as soon as possible endeavor to atone for one's sins with a proper estimate of their gravity, just like an experienced physician determines the cause in order to treat a disease.'

(9) The king said: 'What is the value of atonement when one can't control oneself, despite hearing and seeing about it and knowing how harmful to oneself [and others] it is to act badly? (10) Sometimes ceasing with the sin, sometimes engaging in it again, I consider the process of atonement quite useless. It is like with an elephant covering itself with dust after coming out of the water.'

(11) The son of Vyâsa said: 'By countering one [fruitive] deed with another [with compensating] there is indeed no end to that action when there is a lack of [self-]knowledge. Sins are only atoned for after [self-]searching, after investigation [also: discussions, confessions or psychotherapy; vimars'ana]. (12) Those who eat the right food will not be plagued by all kinds of diseases, similarly he who manages to discipline himself oh King, more and more qualifies for well-being and happiness. (13-14) By means of voluntary penance and chastity, by equal-mindedness and sense control, by sacrificing [charity] and truthfulness, by inner and outer cleanliness, refraining from violence and abuse and by selfrestraint [by means of mantra meditation e.g.] they who endowed with faith and knowledge of dharma are calm and steady in their actions, words and intelligence, put an end to all kinds of sin, however great and abominable, just the way a fire consumes a bamboo forest. (15) Some who rely on nothing but unalloyed devotion [*] unto Vâsudeva, manage to destroy all their badness completely, just like the sun dissipates fog. (16) A man full of sin, oh King is certainly not as much purified by penance and such as the devotee is who surrendered his life to Krishna in dedicated service unto the person [the representative] of God [in particular the âcârya]. (17) In this world the most appropriate path is the safe path that free from fear is followed by the well-behaved and auspicious devotees who are of full surrender to Nârâyana. (18) All the atonement well performed by someone who is not devoted to Nârâyana will not purify oh King, the same way as the water of all rivers can't purify a liquor jar. (19) Once the mind is of full surrender to the two lotus feet of Lord Krishna one is of the right atonement; one will, attached to His qualities, then never encounter in this world or even in one's dreams Yamarâja and his servants carrying the noose [compare B.G. 18: 66]. (20) Concerning this the example is given of a very old story of a discussion between the servants of Vishnu and Yamarâja. Please let me tell you about it.

(21) Once in the city of Kânyakubja there was a brahmin named Ajâmila who as the husband of a maidservant got corrupted in association with her services and hence no longer endeavored for the truth.A cheater (22) Having resorted to reprehensible activities as robbery, fraud and theft, he maintained his family in a most sinful way and gave others a lot of trouble. (23) With the care for her sons thus managing his existence oh King, the great lapse of time passed of eighty-eight years of his life. (24) He as an old man, had ten sons and the youngest of them, a small child held very dear by the father and mother, was addressed by the name of Nârâyana. (25) The little one was very near to his heart. The old man enjoyed it very much to see its prattling and playing. (26) As he ate, drank and chewed he, controlled by his affection, also fed the child and gave it something to drink, but foolish as he was he didn't notice that his life drew to a close. (27) When the time of his death had arrived he, who had lived as an ignoramus, thus had a mind fixed on the little son who carried the name of Nârâyana. (28-29) He saw how three characters approached him with fearful features, twisted faces and their hairs standing on end, who with the noose in their hands were ready to take him away. Terrified and with tears in his eyes he thus loudly called for his nearby playing child named Nârâyana. (30) As soon as Vishnu's servants heard the name of the Lord their master from the mouth of the dying man oh King, they came immediately. (31) At the moment the messengers of death were pulling away Ajâmila from the heart of the maidservant's husband,  the Vishnudûtas forbade it with resounding voices. (32) The messengers of Yama thus being thwarted replied: 'Who do you all think you are to oppose the authority of the King of Dharma? (33) Whose servants are you, where are you from and why have you come here? Why do you stop us in this? Do you belong to the demigods, the  lesser gods or to the perfected ones? (34-36) You all, with your lotuslike eyes, yellow garments, helmets, glittering earrings and lotus flower garlands; you all, looking so young and beautiful with your four arms, bow, quiver of arrows and the decoration of a sword, club, conch, disc and lotus flower, in all directions dissipate the darkness with the effulgence of the light emanating from you. For what reason do you deny us, the servants of the Maintainer of Dharma?'

(37) S'uka said: 'Thus being addressed by the Yamadûtas they who followed the word of Vâsudeva replied with a smile, saying the following with voices resounding like rumbling clouds. (38) The Vishnudûtas said: 'If you indeed are all the servants of the King of Dharma, then just tell us what the principles of dharma as also what the characteristics of adharma are. (39) In what way [and to whom] should punishment be administered, what would be the condition qualifying for it and are all or only some human beings who do evil and oppress punishable?'

(40) The Yamadûtas said: 'Dharma is what is prescribed in the Vedas, adharma is the opposite. The Vedas are Nârâyana Himself, the self-born one [from whom they originated], so we've heard. (41) All that manifested with its specific qualities, names, activities and forms has by Him, from His position in heaven, been created through the operation of the material modes of passion, goodness and slowness. (42) All [the divinity of] the sun, the fire, the sky, the air, the gods, the moon, the evening, the day and the night, the directions, the water and the land bears witness to [or structures] the personal dharma [the very nature] of the embodied living entity [see also B.G. 8: 4]. (43) Adharma [in the sense of going against nature] with all these [witnessing divinities] is recognized as the mental condition qualifying for the retribution that is acknowledged as valid for the karma of the offenders deserving punishment. (44) They who under the influence of the natural modes are engaged in actions motivated for results, can be of good, pious deeds as well as of deeds directly opposite to that oh pure souls, but no embodied soul can exist without engaging in action. (45) The extent to which someone in this life is of certain righteous or bad deeds, assures him in his next life of the enjoyment or suffering that is their result [compare B.G. 14: 18]. (46) The way one in this life among the living beings oh best of the demigods, experiences the different effects of the natural modes in the form of their three attributes [viz. knowledge, movement and inertia], one may having landed elsewhere [in a next life] expect to have a similar experience. (47) Just as the present time carries the characteristics of what was and what will become, someone's present birth likewise is indicative of the dharma and adharma of what one did and will be doing. (48) The godhead [of Yamarâja] is  a great Lord as good as Brahmâ; he in his abode sees before his mind's eye the form one previously had and then concludes to the future one will have. (49) Just like someone who with what he projects in his sleep has lost the awareness of what precedes or follows that dream, one is equally unaware of a life before or after this [present] birth. (50) With the five working senses, the five senses of perception and their five objects engaged in pursuing his goals, he with his mind as the sixteenth element is of awareness, but he himself as the  one [soul] constitutes the seventeenth element in enjoying the threefold nature of reality [see also B.G. 3: 42-43]. (51) With that sixteen part subtle body [the linga] as a result of the three forces of our greater nature, the living entity is subjected to a [difficult to overcome] repeated series of births [transmigration or samsriti] in which it experiences jubilation, lamentation, fear and misery. (52) The embodied soul who lacks in awareness for not being in control of his senses and  mind, against his will is led to actions for the sake of his own material interests; thus bewildered he like a silkworm weaves himself in[to the cocoon of] his own karma. (53) No one can exist but for a moment without doing something. One is by the three modes automatically forced to perform the fruitive activities belonging to one's nature. (54) On the basis of the imperceptible, unknown cause of that so very powerful personal nature, from womb and seed the gross and subtle body finds its existence to the likeness of the mother and the father [see also B.G. 8: 6]. (55) Because of this association with material nature the position of a living entity has turned into an awkward one of forgetfulness, but if one but for a short while manages to enjoy the association of the Lord, that problem is overcome.

(56-57) This man [Ajâmila] well versed in the Vedas, of a good character and good conduct was [initially] a reservoir of good qualities. He conscientiously mild, controlled and truthful kept to his vows and knew his mantras. He was neat and clean, of the greatest esteem in service of the guru, the fire god, his guests and members of the household and was free from false pride, friendly to all, faultless, non-envious and of the finest choice of words. (58-60) Some day this brahmin following the orders of his father, went into the forest to collect there fruits, flowers, samit and kus'a [types of grass]. On his way back he saw some s'ûdra being very lusty together with a promiscuous maidservant who drunken because of maireya nectar [a drink made from the soma flower] intoxicated rolled her eyes to and fro. Under the influence her dress had slackened and he, unashamed having fallen from proper conduct, stood close to her singing and laughing having a good time with her. (61) When Ajâmila saw her with the with turmeric decorated arm of the lusty s'ûdra around her, he thus all of a sudden with a heart full of lust fell victim to bewilderment. (62) From within trying to regain control, he reminded himself of what was taught, but agitated as he was by Cupid he failed to restrain his mind. (63) Provoked by the sight he, who in his bewilderment stood senseless, resembled a planet in eclipse. With his attention focussed on her he [that very moment] gave up his dharma completely. (64) Her, so he had decided, he would please as far as the money he had from his father allowed it and thus he to make her happy catered to every desire she thought pleasurable. (65) His youthful wife, the brahmin daughter of a respectable family he had married, he in his sin abandoned directly after his mind was caught by the looks of the unchaste woman. (66) He whatever way possible in his weakness acquired properly or else improperly the money he needed to take care of the family consisting of her and her many children. (67) Because this man acted so irresponsibly and broke with all the rules of the s'âstra, he is condemned. Far too long he sinfully passed his time impure with filthy practices. (68) Because he didn't atone for his perpetual sinning, we will take him to the presence of the Lord of Punishment where being punished he will find purification.'

 

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Third revised edition, loaded September 28, 2011.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî Parîkchit said: 'Oh great devotee, in the beginning [in the second canto] you described how, following the path of finding liberation by renunciation [nivritti mârga], one with the spirit of the Absolute ['with Brahmâ'] in the process of yoga gradually puts an end to the cycle of rebirth.
S'rî Parîkchit said: 'By following the path of liberation described in the beginning by your Holiness is duly to order, by means of the process of yoga and by Lord Brahmâ, learnt how not to start for another life. (Vedabase)


Text 2

With one's attention focussed on the three modes of nature oh sage, one time and again is caught in the clutches of the material world where there is a constant renewal of forms.

Marked by fate and indeed directed at the three modes, is one time and again caught in the material world, where there is a constant renewal of forms, o sage. (Vedabase)


Text 3

The hells belonging to the different sorts of impiety were by you described [in the fifth canto] as also the period of the first Manu, the son of Brahmâ, Svâyambhuva [in the fourth canto].

The hells typical for the different sorts of impiety you described as also the period of Manu, the manvantara wherein we find the original Svâyambhuva son of Brahmâ. (Vedabase)

 

Text 4-5

You described the character and the dynasties of Priyavrata and Uttânapâda as also the different realms [dvîpas], regions [varshas], oceans, mountains, rivers, gardens and trees of the earthly sphere and the characteristics and measurements of the luminaries and the lower worlds created by the Almighty Lord.

Of Priyavrata and of Uttânapâda you described the character and the dynasties and also did you describe the different realms, regions, oceans, mountains, rivers, gardens and trees of the earthly sphere and its situation in the sense of the divisions, characteristics and measurements of all the higher and lower worlds that the Almighty created. (Vedabase)

 

Text 6

Please explain to me now oh man of great fortune, what a human being must do in this world in order not to undergo all these sorts of terrible conditions of heavily suffering in hell.'

Please explain to me right now what human beings must do out here so that they may not have to undergo all the sorts of terrible conditions of veritable suffering in hell.' (Vedabase)

 

Text 7

S'rî S'uka said: 'When someone in this life does not take the necessary countermeasures, when one is not of proper atonement after having engaged wrongly in the mind, in one's expressions and with one's body [one's 'hands' or with one's marriage], such a person after having died, undoubtedly will end up in [one of] the different types of hell of terrible suffering I formerly described.

S'rî S'uka said: 'If within this life not the necessary counteraction, the proper atonement, after doing the wrong things in the mind, in one's words and in one's sensuality have been performed, will undoubtedly that person indeed after death end in the different types of hell of terrible suffering, which I've already described to you. (Vedabase)

  

Text 8

Therefore, before one has died and before one's body is too old and decrepit, one should in this world as soon as possible endeavor to atone for one's sins with a proper estimate of their gravity, just like an experienced physician determines the cause in order to treat a disease.'

Therefore, before one's death and before one's body is too old and decrepit, should one out here quickly indeed endeavor to nullify one's sins with a proper estimate of its gravity, just like a physician good at diagnosing would do treating a disease. (Vedabase)

 

Text 9

The king said: 'What is the value of atonement when one can't control oneself, despite hearing and seeing about it and knowing how harmful to oneself [and others] it is to act badly?

The king said: 'Since one despite from hearing and seeing about it and from knowing how harmful to the self one acts in committing sins, is not able to control falling in repetition, of what value then is atonement? (Vedabase)

 

Text 10

Sometimes ceasing with the sin, sometimes engaging in it again, I consider the process of atonement quite useless. It is like with an elephant covering itself with dust after coming out of the water.'

Sometimes ceasing with the sin, sometimes engaging in it again, I consider the process of atonement quite useless; like with an elephant covering itself with dust after coming out of the water.' (Vedabase)

 

Text 11

The son of Vyâsa said: 'By countering one [fruitive] deed with another [with compensating] there is indeed no end to that action when there is a lack of [self-]knowledge. Sins are only atoned for after [self-]searching, after investigation [also: discussions, confessions or psychotherapy; vimars'ana].

The son of Vyâsa said: 'By undoing karma is indeed, from being without knowledge, not its end realized; for real atonement one really has to be through with all that. (Vedabase)


Text 12

Those who eat the right food will not be plagued by all kinds of diseases, similarly he who manages to discipline himself oh King, more and more qualifies for well-being and happiness.

Those who eat the right food are truly not overcome by all sorts of disease indeed, similarly is the one acting in orderly observance o King, more and more likely to be well. (Vedabase)


Text 13-14

By means of voluntary penance and chastity, by equal-mindedness and sense control, by sacrificing [charity] and truthfulness, by inner and outer cleanliness, refraining from violence and abuse and by selfrestraint [by means of mantra meditation e.g.] they who endowed with faith and knowledge of dharma are calm and steady in their actions, words and intelligence, put an end to all kinds of sin, however great and abominable, just the way a fire consumes a bamboo forest.

This is done by vow and regulation [yama and niyama]; voluntary penance, celibacy, mindcontrol [in dhyana and japa e.g.] and restraint of the sensual as also by donating to good causes, truthfulness and internal and external cleanliness. By the body, the voice and by the intelligence do the sober ones in full knowledge of the actual duty of dharma with faith destroy all kinds of sin, however great and abominable, like fire does with dry leaves. (Vedabase)


Text 15

Some who rely on nothing but unalloyed devotion [*] unto Vâsudeva, manage to destroy all their badness completely, just like the sun dissipates fog.

Some manage, in relying on nothing but unalloyed devotion [*] towards Vâsudeva, to destroy all their badness beyond revival like the sun does with fog. (Vedabase)

 

Text 16

A man full of sin, oh King is certainly not as much purified by penance and such as the devotee is who surrendered his life to Krishna in dedicated service unto the person [the representative] of God [in particular the âcârya].

A man full of sin, o King is for certain not as much purified by penance and such as the devotee who surrendered his life to Krishna is in dedicated service unto the original person of God [or the âcârya]. (Vedabase)
 
Text 17

In this world the most appropriate path is the safe path that free from fear is followed by the well-behaved and auspicious devotees who are of full surrender to Nârâyana.

In this world is the path that is really appropriate the one that is followed by the well-behaved, fearless and auspicious, saintly people in surrender of Nârâyana. (Vedabase)

 

Text 18

All the atonement well performed by someone who is not devoted to Nârâyana will not purify oh King, the same way as the water of all rivers can't purify a liquor jar.

Most of the atonement well performed by a nondevotee will not purify, o King, like all the rivers can't with the washing of a liquor jar. (Vedabase)

 

Text 19

Once the mind is of full surrender to the two lotus feet of Lord Krishna one is of the right atonement; one will, attached to His qualities, then never encounter in this world or even in one's dreams Yamarâja and his servants carrying the noose [compare B.G. 18: 66].

Once the mind is of full surrender to the two lotusfeet of Lord Krishna, will one hankering after His qualities out here never encounter Yamarâja and his superintendents, or even in one's dreams meet his servants carrying the ropes to bind, as one indeed is then of the right atonement [compare B.G. 18:66]. (Vedabase)

 

Text 20

Concerning this the example is given of a very old story of a discussion between the servants of Vishnu and Yamarâja. Please let me tell you about it.

To this is also the example given of the very old story of the discussion between the order-carriers of Vishnu and Yamarâja. Please take notice of this from me. (Vedabase)

 

Text 21

Once in the city of Kânyakubja there was a brahmin named Ajâmila who as the husband of a maidservant got corrupted in association with her services and hence no longer endeavored for the truth.

In the city of Kânyakubja there was some brahmin with the name of Ajâmila who as the husband of a low class woman was contaminated by the association with her services and had lost all his truthful conduct. (Vedabase)

 

Text 22

Having resorted to reprehensible activities as robbery, fraud and theft, he maintained his family in a most sinful way and gave others a lot of trouble.

By having resorted to reprehensible exploits as arresting without need, cheating in gambling and theft, he maintained his family a most sinful way, causing trouble to others. (Vedabase)

 

Text 23

With the care for her sons thus managing his existence oh King, the great lapse of time passed of eighty-eight years of his life.

Living on this way, keeping up his family consisting of many sons, o King, passed the great amount of time of eighty-eight years of his life. (Vedabase)

 

Text 24

He as an old man, had ten sons and the youngest of them, a small child held very dear by the father and mother, was addressed by the name of Nârâyana.

He, as an old man, had ten sons and the youngest of them was a small child that by the father and the mother was held very dear and addressed by the name of Nârâyana. (Vedabase)

 

Text 25

The little one was very near to his heart. The old man enjoyed it very much to see its prattling and playing.

He kept the little one close at heart; to see its child-talk and its playing enjoyed the old man very much. (Vedabase)

 

Text 26

As he ate, drank and chewed he, controlled by his affection, also fed the child and gave it something to drink, but foolish as he was he didn't notice that his life drew to a close.

As he ate, drank and chewed did he in great affection for the child feed it and give it something to drink too, but being foolish did he not understand that his end had come. (Vedabase)

 

Text 27

When the time of his death had arrived he, who had lived as an ignoramus, thus had a mind fixed on the little son who carried the name of Nârâyana.

Thus, living as an ignoramus, did he, when his time to die had arrived, fix his mind on the child son who carried the name of Nârâyana. (Vedabase)

 

Text 28-29

He saw how three characters approached him with fearful features, twisted faces and their hairs standing on end, who with the noose in their hands were ready to take him away. Terrified and with tears in his eyes he thus loudly called for his nearby playing child named Nârâyana.

At a short distance he saw that three characters, with ropes in their hands and fearful features, twisted faces and their hairs erect on their bodies, had arrived, ready to take him away. Terrified and with tears in his eyes he loudly called for his nearby playing child with the name of Nârâyana thus. (Vedabase)

 

Text 30

As soon as Vishnu's servants heard the name of the Lord their master from the mouth of the dying man oh King, they came immediately.

Hearing the chant of the name of the Lord their master from the mouth of the dying man, o King, arrived His attendants immediately. (Vedabase)

 

Text 31

At the moment the messengers of death were pulling away Ajâmila from the heart of the maidservant's husband,  the Vishnudûtas forbade it with resounding voices.

As the messengers of Yâma were snatching the husband of the maid away from within the heart, did the Vishnudûtas with resounding voices forbade it. (Vedabase)

 

Text 32

The messengers of Yama thus being thwarted replied: 'Who do you all think you are to oppose the authority of the King of Dharma?

They being forbidden replied to them: 'Who are you all, to oppose the jurisdiction of the King of Dharma? (Vedabase)

 

Text 33

Whose servants are you, where are you from and why have you come here? Why do you stop us in this? Do you belong to the demigods, the  lesser gods or to the perfected ones?

To whom or where do you belong, why have you come here and why are you forbidding us to proceed? Who would you be, the best of the perfect, gods or some godlike? (Vedabase)


Text 34-36

You all, with your lotuslike eyes, yellow garments, helmets, glittering earrings and lotus flower garlands; you all, looking so young and beautiful with your four arms, bow, quiver of arrows and the decoration of a sword, club, conch, disc and lotus flower, in all directions dissipate the darkness with the effulgence of the light emanating from you. For what reason do you deny us, the servants of the Maintainer of Dharma?'

You all, with your lotuslike eyes, yellow garments, helmets, glittering earrings and lotusflower garlands; you all, looking so young and all beautiful with four arms, bow, quiver of arrows and the decoration of a sword, club, conch, disc and lotusflower, in all directions you dissipate the darkness by the effulgence of the light emanating from you; what is the purpose of your denying us, the servants of the Maintainer of Dharma?' (Vedabase)

 

Text 37

S'uka said: 'Thus being addressed by the Yamadûtas they who followed the word of Vâsudeva replied with a smile, saying the following with voices resounding like rumbling clouds.

S'uka said: 'Thus being addressed by the Yamadûtas did they, always ready to serve Vâsudeva, reply them smilingly the following, with voices resounding like rumbling clouds. (Vedabase)

 

Text 38

The Vishnudûtas said: 'If you indeed are all the servants of the King of Dharma, then just tell us what the principles of dharma as also what the characteristics of adharma are.

The honorable Vishnudûtas said: 'If the lot of you are indeed the order-carriers of the King of Dharma, then you tell us the truth of dharma as also how adharma should be recognized. (Vedabase)

 

Text 39

In what way [and to whom] should punishment be administered, what would be the condition qualifying for it and are all or only some human beings who do evil and oppress punishable?'

In what way should punishment be administered or what would be the suitable place to do so, and are all or only some of the humans out for their advantage punishable?' (Vedabase)

 

Text 40

The Yamadûtas said: 'Dharma is what is prescribed in the Vedas, adharma is the opposite. The Vedas are Nârâyana Himself, the self-born one [from whom they originated], so we've heard.

The Yamadûtas said: 'In the Veda's indeed is the dharma prescribed, adharma is the opposite of that; the Veda's are to be seen as born from Himself, from Nârâyana, so we've heard. (Vedabase)

 

Text 41

All that manifested with its specific qualities, names, activities and forms has by Him, from His position in heaven, been created through the operation of the material modes of passion, goodness and slowness.

By Him, from His own position, are under the rule of the modes of passion, goodness and slowness all these manifestations created and have they their appropriate differences in qualities, names, activities and forms. (Vedabase)

 

Text 42

All [the divinity of] the sun, the fire, the sky, the air, the gods, the moon, the evening, the day and the night, the directions, the water and the land bears witness to [or structures] the personal dharma [the very nature] of the embodied living entity [see also B.G. 8: 4].

The divinity of the sun, the fire, the sky, the air, the gods, the moon, the evening, the day and the night, the directions, the water and the land; all these are Dharma personified verily thus bearing witness to the embodied living entity. (Vedabase)

 

Text 43

Adharma [in the sense of going against nature] with all these [witnessing divinities] is recognized as the mental condition qualifying for the retribution that is acknowledged as valid for the karma of the offenders deserving punishment.

By all these is the deviation in adharma known and are the proper places of punishment all acknowledged with regard to the karma in question of the sinners deserving the chastisement. (Vedabase)



Text 44

They who under the influence of the natural modes are engaged in actions motivated for results, can be of good, pious deeds as well as of deeds directly opposite to that oh pure souls, but no embodied soul can exist without engaging in action.

With the karmîs who contaminated by the modes took up a material form, are there indeed auspicious pious acts as well as actions opposite to that, o sinless ones, as there verily is not a single one who does his work completely free from material motives. (Vedabase)


Text 45

The extent to which someone in this life is of certain righteous or bad deeds, assures him in his next life of the enjoyment or suffering that is their result [compare B.G. 14: 18].

The extent to which someone in this life performs a certain adharma or dharma, assures him of enjoying or suffering a particular result in accord with it in his next life [compare B.G. 14: 18]. (Vedabase)

 

Text 46

The way one in this life among the living beings oh best of the demigods, experiences the different effects of the natural modes in the form of their three attributes [viz. knowledge, movement and inertia], one may having landed elsewhere [in a next life] expect to have a similar experience.

The way in this life among the living, o best of the divine, from the different effects of the natural modes, the three kinds of attributes are achieved [of being peaceful, restless and foolish; of being happy, unhappy or in-between; or of being religious, irreligious and semi-religious], similarly may one expect it to be reaching elsewhere [in an afterlife]. (Vedabase)

 

Text 47

Just as the present time carries the characteristics of what was and what will become, someone's present birth likewise is indicative of the dharma and adharma of what one did and will be doing.

Just as the present time is evidence of the past and an indication for the future, is even so this birth indicative of the dharma and adharma of one's past and future births. (Vedabase)


Text 48

The godhead [of Yamarâja] is  a great Lord as good as Brahmâ; he in his abode sees before his mind's eye the form one previously had and then concludes to the future one will have.

In his abode does the godhead [of Yamarâja] in his mind's eye observe the previous form taken and considers he its possible future; to the mind is he a great Lord as good as Brahmâ. (Vedabase)

 

Text 49

Just like someone who with what he projects in his sleep has lost the awareness of what precedes or follows that dream, one is equally unaware of a life before or after this [present] birth.

The way someone in his sleep is engaged in acting to a particular form, is one similarly unaware of the past and of what's next, of birth having lost the remembrance. (Vedabase)

 

Text 50

With the five working senses, the five senses of perception and their five objects engaged in pursuing his goals, he with his mind as the sixteenth element is of awareness, but he himself as the  one [soul] constitutes the seventeenth element in enjoying the threefold nature of reality [see also B.G. 3: 42-43].

By the seventeen of the five working senses, the five senses of perception and their five objects, he performs, knows and has its interests, but with these fifteen elements and the mind to it, is he himself the one [soul] that is the seventeenth element enjoying the threefold. (Vedabase)


Text 51

With that sixteen part subtle body [the linga] as a result of the three forces of our greater nature, the living entity is subjected to a [difficult to overcome] repeated series of births [transmigration or samsriti] in which it experiences jubilation, lamentation, fear and misery.

Since that sixteen part subtle body is the effect of the three forces of the greater of nature, is the living entity subjected to a [difficult to overcome] perpetual transmigration [samsrti] that gives it jubilation, lamentation, fear and misery. (Vedabase)


Text 52

The embodied soul who lacks in awareness for not being in control of his senses and  mind, against his will is led to actions for the sake of his own material interests; thus bewildered he like a silkworm weaves himself in[to the cocoon of] his own karma.

The embodied one missing the awareness not being in control with the senses and the mind is against his will caused to perform actions for his own material benefit; like a silkworm he thus weaves himself into his own karma, getting bewildered. (Vedabase)


Text 53

No one can exist but for a moment without doing something. One is by the three modes automatically forced to perform the fruitive activities belonging to one's nature.

There is verily no one who but for a moment can remain without doing anything; indeed is one by the three modes automatically forced to perform fruitive activities that are the result of one's own natural tendencies. (Vedabase)

 

Text 54

On the basis of the imperceptible, unknown cause of that so very powerful personal nature, from womb and seed the gross and subtle body finds its existence to the likeness of the mother and the father  [see also B.G. 8: 6].

By the so very powerful inborn nature comes no doubt as a copy to the mothers flesh and the fathers seed into being the gross and the subtle of the body driven by the, for the person invisible, cause [see also: B.G. 8:6]. (Vedabase)

 

Text 55

Because of this association with material nature the position of a living entity has turned into an awkward one of forgetfulness, but if one but for a short while manages to enjoy the association of the Lord, that problem is overcome.

The position of a living entity has because of this association with the material of nature come to be an awkward one of forgetfulness, but if one has not too long been away from the association of the Controller, is that overcome. (Vedabase)

 

Text 56-57

This man [Ajâmila] well versed in the Vedas, of a good character and good conduct was [initially] a reservoir of good qualities. He conscientiously mild, controlled and truthful kept to his vows and knew his mantras. He was neat and clean, of the greatest esteem in service of the guru, the fire god, his guests and members of the household and was free from false pride, friendly to all, faultless, non-envious and of the finest choice of words.

This one [Ajâmila] indeed was always good with the Veda, of good character, good conduct and a reservoir of good qualities; conscientiously he followed the injunctions, was mild, controlled, truthful, knew his mantra's, was neat and clean, of the greatest esteem in service of the guru, the fire-god, his guests and members of the household and free from false pride, friendly to all, faultless, non-envious and of the best words.  (Vedabase)

 

Text 58-60

Some day this brahmin following the orders of his father, went into the forest to collect there fruits, flowers, samit and kus'a [types of grass]. On his way back he saw some s'ûdra being very lusty together with a promiscuous maidservant who drunken because of maireya nectar [a drink made from the soma flower] intoxicated rolled her eyes to and fro. Under the influence her dress had slackened and he, unashamed having fallen from proper conduct, stood close to her singing and laughing having a good time with her.

Once did this brahmin, following the orders of his father, go to the forest to collect from there fruits and flowers and samit and kus'a [types of grass]. Returning, he saw some s'ûdra very lusty together with a public woman that drunken of maireya nectar [a drink made from the somaflower] rolled her eyes to and fro of the intoxication. Under the influence had her dress slackened and unashamed having fallen from proper behavior was he close by singing and laughing, having a good time with her. (Vedabase)

 

Text 61

When Ajâmila saw her with the with turmeric decorated arm of the lusty s'ûdra around her, he thus all of a sudden with a heart full of lust fell victim to bewilderment.

Seeing her with his lusty, with turmeric decorated, arm around her, was he thus all of a sudden sure, of his pursuing heart, to fall victim of perplexity. (Vedabase)

 

Text 62

From within trying to regain control, he reminded himself of what was taught, but agitated as he was by Cupid he failed to restrain his mind.

From within trying to get himself under control, reminding himself what was taught, did he not manage to restrain his mind, agitated as it was by Cupid. (Vedabase)

 

Text 63

Provoked by the sight he, who in his bewilderment stood senseless, resembled a planet in eclipse. With his attention focussed on her he [that very moment] gave up his dharma completely.

Caused by the sight, in his minds deception, was he a planet in eclipse forgetting his real position and did he, sure of keeping his mind contemplating her, completely forsake his dharma. (Vedabase)


Text 64

Her, so he had decided, he would please as far as the money he had from his father allowed it and thus he to make her happy catered to every desire she thought pleasurable.

Her he ventured to please, as far as the money he had from his father would permit it, offering her material certainty in catering to her desires, so that she thus would be satisfied. (Vedabase)

 

Text 65

His youthful wife, the brahmin daughter of a respectable family he had married, he in his sin abandoned directly after his mind was caught by the looks of the unchaste woman.

His youthful wife, a brahmins daughter from a respectable family whom he was married to, he in sin gave up the moment his mind got caught by the looks of the public woman. (Vedabase)

 

Text 66

He whatever way possible in his weakness acquired properly or else improperly the money he needed to take care of the family consisting of her and her many children.

By all means and at all times did he, this person, bereft of all intelligence, by either properly or improperly getting the money for it, take care of her and the many children making up her family. (Vedabase)

 

Text 67

Because this man acted so irresponsibly and broke with all the rules of the s'âstra, he is condemned. Far too long he  sinfully passed his time impure with filthy practices.

Because this one broke with all the rules of the sâstra acting irresponsibly, is his life of passing such a long time in sinful activities, because of the impurity very much condemned as being unclean. (Vedabase)


Text 68

Because he didn't atone for his perpetual sinning, we will take him to the presence of the Lord of Punishment where being punished he will find purification.'

Since he was of no atonement for his perpetual sinning, shall we therefore take him to the presence of the Lord of Punishment where being chastised he will find purification.' (Vedabase)

 

*: In this regard comments S'rîla Jîva Gosvâmî that bhakti may be divided into two divisions: (1) santatâ, devotional service that continues incessantly with faith and love, and (2) kâdâcitkî, devotional service that does not continue incessantly but is sometimes awakened. Incessantly flowing devotional service (santatâ) may also be divided into two categories: (1) service performed with slight attachment and (2) spontaneous devotional service. Intermittent devotional service (kâdâcitkî) may be divided into three categories: (1) râgâbhâsamayî, devotional service in which one is almost attached (2) râgâbhâsa-s'ûnya-svarûpa-bhûtâ, devotional service in which there is no spontaneous love but one likes the constitutional position of serving, and (3) âbhâsa-rûpâ, a slight glimpse of devotional service.  

 

 

 

 


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The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The painting is titled "Cheater" and is © of  Vlad Holst. Used with permission.
Production:
Filognostic Association of The Order of Time


  

 

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