TEXT 1
TEXT
sri-bhagavan uvaca
karmana daiva-netrena
jantur dehopapattaye
striyah pravista udaram
pumso retah-kanasrayah
SYNONYMS
sri-bhagavan uvaca–the Supreme Personality of Godhead said; karmana–
by the result of work; daiva-netrena–under the supervision of the Lord;
jantuh–the living entity; deha–a body; upapattaye–for obtaining;
striyah–of a woman; pravistah–enters; udaram–the womb; pumsah–of a
man; retah–of semen; kana–a particle; asrayah–dwelling in.
TRANSLATION
The Personality of Godhead said: Under the supervision of the Supreme
Lord and according to the result of his work, the living entity, the
soul, is made to enter into the womb of a woman through the particle of
male semen to assume a particular type of body.TEXT 2
TEXT
kalalam tv eka-ratrena
panca-ratrena budbudam
dasahena tu karkandhuh
pesy andam va tatah param
SYNONYMS
kalalam–mixing of the sperm and ovum; tu–then; eka-ratrena–on the
first night; panca-ratrena–by the fifth night; budbudam–a bubble; dasaahena–
in ten days; tu–then; karkandhuh–like a plum; pesi–a lump of
flesh; andam–an egg; va–or; tatah–thence; param–afterwards.
TRANSLATION
On the first night, the sperm and ovum mix, and on the fifth night the
mixture ferments into a bubble. On the tenth night it develops into a
form like a plum, and after that, it gradually turns into a lump of flesh
or an egg, as the case may be.TEXT 3
TEXT
masena tu siro dvabhyam
bahv-anghry-ady-anga-vigrahah
nakha-lomasthi-carmani
linga-cchidrodbhavas tribhih
SYNONYMS
masena–within a month; tu–then; sirah–a head; dvabhyam–in two
months; bahu–arms; anghri–feet; adi–and so on; anga–limbs; vigrahah–
form; nakha–nails; loma–body hair; asthi–bones; carmani–and skin;
linga–organ of generation; chidra–apertures; udbhavah–appearance;
tribhih–within three months.
TRANSLATION
In the course of a month, a head is formed, and at the end of two
months the hands, feet and other limbs take shape. By the end of three
months, the nails, fingers, toes, body hair, bones and skin appear, as do
the organ of generation and the other apertures in the body, namely the
eyes, nostrils, ears, mouth and anus.
TEXT 4
TEXT
caturbhir dhatavah sapta
pancabhih ksut-trd-udbhavah
sadbhir jarayuna vitah
kuksau bhramyati daksine
SYNONYMS
caturbhih–within four months; dhatavah–ingredients; sapta–seven;
pancabhih–within five months; ksut-trt–of hunger and thirst; udbhavah–
appearance; sadbhih–within six months; jarayuna–by the amnion; vitah–
enclosed; kuksau–in the abdomen; bhramyati–moves; daksine–on the right
side.
TRANSLATION
Within four months from the date of conception, the seven essential
ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow
and semen, come into existence. At the end of five months, hunger and
thirst make themselves felt, and at the end of six months, the fetus,
enclosed by the amnion, begins to move on the right side of the abdomen.TEXT 5
TEXT
matur jagdhanna-panadyair
edhad-dhatur asammate
sete vin-mutrayor garte
sa jantur jantu-sambhave
SYNONYMS
matuh–of the mother; jagdha–taken; anna-pana–by the food and drink;
adyaih–and so on; edhat–increasing; dhatuh–the ingredients of his
body; asammate–abominable; sete–remains; vit-mutrayoh–of stools and
urine; garte–in a hollow; sah–that; jantuh–fetus; jantu–of worms;
sambhave–the breeding place.
TRANSLATION
Deriving its nutrition from the food and drink taken by the mother,
the fetus grows and remains in that abominable residence of stools and
urine, which is the breeding place of all kinds of worms.TEXT 6
TEXT
krmibhih ksata-sarvangah
saukumaryat pratiksanam
murccham apnoty uru-klesas
tatratyaih ksudhitair muhuh
SYNONYMS
krmibhih–by worms; ksata–bitten; sarva-angah–all over the body;
saukumaryat–because of tenderness; prati-ksanam–moment after moment;
murccham–unconsciousness; apnoti–he obtains; uru-klesah–whose
suffering is great; tatratyaih–being there (in the abdomen); ksudhitaih-
-hungry; muhuh–again and again.
TRANSLATION
Bitten again and again all over the body by the hungry worms in the
abdomen itself, the child suffers terrible agony because of his
tenderness. He thus becomes unconscious moment after moment because of
the terrible condition.TEXT 7
TEXT
katu-tiksnosna-lavanaruksamladibhir
ulbanaih
matr-bhuktair upasprstah
sarvangotthita-vedanah
SYNONYMS
katu–bitter; tiksna–pungent; usna–hot; lavana–salty; ruksa–dry;
amla–sour; adibhih–and so on; ulbanaih–excessive; matr-bhuktaih–by
foods eaten by the mother; upasprstah–affected; sarva-anga–all over the
body; utthita–arisen; vedanah–pain.
TRANSLATION
Owing to the mother’s eating bitter, pungent foodstuffs, or food which
is too salty or too sour, the body of the child incessantly suffers pains
which are almost intolerable.TEXT 8
TEXT
ulbena samvrtas tasminn
antrais ca bahir avrtah
aste krtva sirah kuksau
bhugna-prstha-sirodharah
SYNONYMS
ulbena–by the amnion; samvrtah–enclosed; tasmin–in that place;
antraih–by the intestines; ca–and; bahih–outside; avrtah–covered;
aste–he lies; krtva–having put; sirah–the head; kuksau–towards the
belly; bhugna–bent; prstha–back; sirah-dharah–neck.
TRANSLATION
Placed within the amnion and covered outside by the intestines, the
child remains lying on one side of the abdomen, his head turned towards
his belly and his back and neck arched like a bow.TEXT 9
TEXT
akalpah svanga-cestayam
sakunta iva panjare
tatra labdha-smrtir daivat
karma janma-satodbhavam
smaran dirgham anucchvasam
sarma kim nama vindate
SYNONYMS
akalpah–unable; sva-anga–his limbs; cestayam–to move; sakuntah–a
bird; iva–like; panjare–in a cage; tatra–there; labdha-smrtih–having
gained his memory; daivat–by fortune; karma–activities; janma-sataudbhavam–
occurring during the last hundred births; smaran–remembering;
dirgham–for a long time; anucchvasam–sighing; sarma–peace of mind;
kim–what; nama–then; vindate–can he achieve.
TRANSLATION
The child thus remains just like a bird in a cage, without freedom of
movement. At that time, if the child is fortunate, he can remember all
the troubles of his past one hundred births, and he grieves wretchedly.
What is the possibility of peace of mind in that condition?TEXT 10
TEXT
arabhya saptaman masal
labdha-bodho ‘pi vepitah
naikatraste suti-vatair
vistha-bhur iva sodarah
SYNONYMS
arabhya–beginning; saptamat masat–from the seventh month; labdhabodhah–
endowed with consciousness; api–although; vepitah–tossed; na–
not; ekatra–in one place; aste–he remains; suti-vataih–by the winds
for childbirth; vistha-bhuh–the worm; iva–like; sa-udarah–born of the
same womb.
TRANSLATION
Thus endowed with the development of consciousness from the seventh
month after his conception, the child is tossed downward by the airs that
press the embryo during the weeks preceding delivery. Like the worms born
of the same filthy abdominal cavity, he cannot remain in one place.TEXT 11
TEXT
nathamana rsir bhitah
sapta-vadhrih krtanjalih
stuvita tam viklavaya
vaca yenodare ‘rpitah
SYNONYMS
nathamanah–appealing; rsih–the living entity; bhitah–frightened;
sapta-vadhrih–bound by the seven layers; krta-anjalih–with folded
hands; stuvita–prays; tam–to the Lord; viklavaya–faltering; vaca–with
words; yena–by whom; udare–in the womb; arpitah–he was placed.
TRANSLATION
The living entity in this frightful condition of life, bound by seven
layers of material ingredients, prays with folded hands, appealing to the
Lord, who has put him in that condition.TEXT 12
TEXT
jantur uvaca
tasyopasannam avitum jagad icchayattanana-
tanor bhuvi calac-caranaravindam
so ‘ham vrajami saranam hy akuto-bhayam me
yenedrsi gatir adarsy asato’nurupa
SYNONYMS
jantuh uvaca–the human soul says; tasya–of the Supreme Personality
of Godhead; upasannam–having approached for protection; avitum–to
protect; jagat–the universe; icchaya–by His own will; atta-nana-tanoh–
who accepts various forms; bhuvi–on the earth; calat–walking; caranaaravindam–
the lotus feet; sah aham–I myself; vrajami–go; saranam–unto
the shelter; hi–indeed; akutah-bhayam–giving relief from all fear; me–
for me; yena–by whom; idrsi–such; gatih–condition of life; adarsi–was
considered; asatah–impious; anurupa–befitting.
TRANSLATION
The human soul says: I take shelter of the lotus feet of the Supreme
Personality of Godhead, who appears in His various eternal forms and
walks on the surface of the world. I take shelter of Him only, because He
can give me relief from all fear and from Him I have received this
condition of life, which is just befitting my impious activities.TEXT 13
TEXT
yas tv atra baddha iva karmabhir avrtatma
bhutendriyasayamayim avalambya mayam
aste visuddham avikaram akhanda-bodham
atapyamana-hrdaye ‘vasitam namami
SYNONYMS
yah–who; tu–also; atra–here; baddhah–bound; iva–as if; karmabhih-
-by activities; avrta–covered; atma–the pure soul; bhuta–the gross
elements; indriya–the senses; asaya–the mind; mayim–consisting of;
avalambya–having fallen; mayam–into maya; aste–remains; visuddham–
completely pure; avikaram–without change; akhanda-bodham–possessed of
unlimited knowledge; atapyamana–repentant; hrdaye–in the heart;
avasitam–residing; namami–I offer my respectful obeisances.
TRANSLATION
I, the pure soul, appearing now bound by my activities, am lying in
the womb of my mother by the arrangement of maya. I offer my respectful
obeisances unto Him who is also here with me but who is unaffected and
changeless. He is unlimited, but He is perceived in the repentant heart.
To Him I offer my respectful obeisances.TEXT 14
TEXT
yah panca-bhuta-racite rahitah sarire
cchanno ‘yathendriya-gunartha-cid-atmako ‘ham
tenavikuntha-mahimanam rsim tam enam
vande param prakrti-purusayoh pumamsam
SYNONYMS
yah–who; panca-bhuta–five gross elements; racite–made of; rahitah–
separated; sarire–in the material body; channah–covered; ayatha–
unfitly; indriya–senses; guna–qualities; artha–objects of senses; cit-
-ego; atmakah–consisting of; aham–I; tena–by a material body;
avikuntha-mahimanam–whose glories are unobscured; rsim–all-knowing;
tam–that; enam–unto Him; vande–I offer obeisances; param–
transcendental; prakrti–to material nature; purusayoh–to the living
entities; pumamsam–unto the Supreme Personality of Godhead.
TRANSLATION
I am separated from the Supreme Lord because of my being in this
material body, which is made of five elements, and therefore my qualities
and senses are being misused, although I am essentially spiritual.
Because the Supreme Personality of Godhead is transcendental to material
nature and the living entities, because He is devoid of such a material
body, and because He is always glorious in His spiritual qualities, I
offer my obeisances unto Him.TEXT 15
TEXT
yan-mayayoru-guna-karma-nibandhane ‘smin
samsarike pathi carams tad-abhisramena
nasta-smrtih punar ayam pravrnita lokam
yuktya kaya mahad-anugraham antarena
SYNONYMS
yat–of the Lord; mayaya–by the maya; uru-guna–arising from the
great modes; karma–activities; nibandhane–with bonds; asmin–this;
samsarike–of repeated birth and death; pathi–on the path; caran–
wandering; tat–of him; abhisramena–with great pains; nasta–lost;
smrtih–memory; punah–again; ayam–this living entity; pravrnita–may
realize; lokam–his true nature; yuktya kaya–by what means; mahatanugraham–
the mercy of the Lord; antarena–without.
TRANSLATION
The human soul further prays: The living entity is put under the
influence of material nature and continues a hard struggle for existence
on the path of repeated birth and death. This conditional life is due to
his forgetfulness of his relationship with the Supreme Personality of
Godhead. Therefore, without the Lord’s mercy, how can he again engage in
the transcendental loving service of the Lord?TEXT 16
TEXT
jnanam yad etad adadhat katamah sa devas
trai-kalikam sthira-caresv anuvartitamsah
tam jiva-karma-padavim anuvartamanas
tapa-trayopasamanaya vayam bhajema
SYNONYMS
jnanam–knowledge; yat–which; etat–this; adadhat–gave; katamah–who
other than; sah–that; devah–the Personality of Godhead; trai-kalikam–
of the three phases of time; sthira-caresu–in the inanimate and animate
objects; anuvartita–dwelling; amsah–His partial representation; tam–
unto Him; jiva–of the jiva souls; karma-padavim–the path of fruitive
activities; anuvartamanah–who are pursuing; tapa-traya–from the
threefold miseries; upasamanaya–for getting free; vayam–we; bhajema–
must surrender.
TRANSLATION
No one other than the Supreme Personality of Godhead, as the localized
Paramatma, the partial representation of the Lord, is directing all
inanimate and animate objects. He is present in the three phases of time-
-past, present and future. Therefore, the conditioned soul is engaged in
different activities by His direction, and in order to get free from the
threefold miseries of this conditional life, we have to surrender unto
Him only.TEXT 17
TEXT
dehy anya-deha-vivare jatharagninasrgvin-
mutra-kupa-patito bhrsa-tapta-dehah
icchann ito vivasitum ganayan sva-masan
nirvasyate krpana-dhir bhagavan kada nu
SYNONYMS
dehi–the embodied soul; anya-deha–of another body; vivare–in the
abdomen; jathara–of the stomach; agnina–by the fire; asrk–of blood;
vit–stool; mutra–and urine; kupa–in a pool; patitah–fallen; bhrsa–
strongly; tapta–scorched; dehah–his body; icchan–desiring; itah–from
that place; vivasitum–to get out; ganayan–counting; svamasan–his
months; nirvasyate–will be released; krpana-dhih–person of miserly
intelligence; bhagavan–O Lord; kada–when; nu–indeed.
TRANSLATION
Fallen into a pool of blood, stool and urine within the abdomen of his
mother, his own body scorched by the mother’s gastric fire, the embodied
soul, anxious to get out, counts his months and prays, “O my Lord, when
shall I, a wretched soul, be released from this confinement?”TEXT 18
TEXT
yenedrsim gatim asau dasa-masya isa
sangrahitah puru-dayena bhavadrsena
svenaiva tusyatu krtena sa dina-nathah
ko nama tat-prati vinanjalim asya kuryat
SYNONYMS
yena–by whom (the Lord); idrsim–such; gatim–a condition; asau–that
person (myself); dasa-masyah–ten months old; isa–O Lord; sangrahitah–
was made to accept; puru-dayena–very merciful; bhavadrsena–
incomparable; svena–own; eva–alone; tusyatu–may He be pleased; krtena-
-with His act; sah–that; dina-nathah–refuge of the fallen souls; kah–
who; nama–indeed; tat–that mercy; prati–in return; vina–except with;
anjalim–folded hands; asya–of the Lord; kuryat–can repay.
TRANSLATION
My dear Lord, by Your causeless mercy I am awakened to consciousness,
although I am only ten months old. For this causeless mercy of the
Supreme Personality of Godhead, the friend of all fallen souls, there is
no way to express my gratitude but to pray with folded hands.TEXT 19
TEXT
pasyaty ayam dhisanaya nanu sapta-vadhrih
sarirake dama-sariry aparah sva-dehe
yat-srstayasam tam aham purusam puranam
pasye bahir hrdi ca caityam iva pratitam
SYNONYMS
pasyati–sees; ayam–this living entity; dhisanaya–with intelligence;
nanu–only; sapta-vadhrih–bound by the seven layers of material
coverings; sarirake–agreeable and disagreeable sense perceptions; damasariri–
having a body for self-control; aparah–another; sva-dehe–in his
body; yat–by the Supreme Lord; srstaya–endowed; asam–was; tam–Him;
aham–I; purusam–person; puranam–oldest; pasye–see; bahih–outside;
hrdi–in the heart; ca–and; caityam–the source of the ego; iva–indeed;
pratitam–recognized.
TRANSLATION
The living entity in another type of body sees only by instinct; he
knows only the agreeable and disagreeable sense perceptions of that
particular body. But I have a body in which I can control my senses and
can understand my destination; therefore, I offer my respectful
obeisances to the Supreme Personality of Godhead, by whom I have been
blessed with this body and by whose grace I can see Him within and
without.TEXT 20
TEXT
so ‘ham vasann api vibho bahu-duhkha-vasam
garbhan na nirjigamise bahir andha-kupe
yatropayatam upasarpati deva-maya
mithya matir yad-anu samsrti-cakram etat
SYNONYMS
sah aham–I myself; vasan–living; api–although; vibho–O Lord; bahuduhkha–
with many miseries; vasam–in a condition; garbhat–from the
abdomen; na–not; nirjigamise–I wish to depart; bahih–outside; andhakupe–
in the blind well; yatra–where; upayatam–one who goes there;
upasarpati–she captures; deva-maya–the external energy of the Lord;
mithya–false; matih–identification; yat–which maya; anu–according to;
samsrti–of continual birth and death; cakram–cycle; etat–this.
TRANSLATION
Therefore, my Lord, although I am living in a terrible condition, I do
not wish to depart from my mother’s abdomen to fall again into the blind
well of materialistic life. Your external energy, called deva-maya, at
once captures the newly born child, and immediately false identification,
which is the beginning of the cycle of continual birth and death, begins.TEXT 21
TEXT
tasmad aham vigata-viklava uddharisya
atmanam asu tamasah suhrdatmanaiva
bhuyo yatha vyasanam etad aneka-randhram
ma me bhavisyad upasadita-visnu-padah
SYNONYMS
tasmat–therefore; aham–I; vigata–ceased; viklavah–agitation;
uddharisye–shall deliver; atmanam–myself; asu–quickly; tamasah–from
the darkness; suhrda atmana–with friendly intelligence; eva–indeed;
bhuyah–again; yatha–so that; vyasanam–plight; etat–this; anekarandhram–
entering many wombs; ma–not; me–my; bhavisyat–may occur;
upasadita–placed (in my mind); visnu-padah–the lotus feet of Lord
Visnu.
TRANSLATION
Therefore, without being agitated any more, I shall deliver myself
from the darkness of nescience with the help of my friend, clear
consciousness. Simply by keeping the lotus feet of Lord Visnu in my mind,
I shall be saved from entering into the wombs of many mothers for
repeated birth and death.TEXT 22
TEXT
kapila uvaca
evam krta-matir garbhe
dasa-masyah stuvann rsih
sadyah ksipaty avacinam
prasutyai suti-marutah
SYNONYMS
kapilah uvaca–Lord Kapila said; evam–thus; krta-matih–desiring;
garbhe–in the womb; dasa-masyah–ten-month-old; stuvan–extolling; rsih-
-the living entity; sadyah–at that very time; ksipati–propels;
avacinam–turned downward; prasutyai–for birth; suti-marutah–the wind
for childbirth.
TRANSLATION
Lord Kapila continued: The ten-month-old living entity has these
desires even while in the womb. But while he thus extols the Lord, the
wind that helps parturition propels him forth with his face turned
downward so that he may be born.
TEXT 23
TEXT
tenavasrstah sahasa
krtvavak sira aturah
viniskramati krcchrena
nirucchvaso hata-smrtih
SYNONYMS
tena–by that wind; avasrstah–pushed downward; sahasa–suddenly;
krtva–turned; avak–downward; sirah–his head; aturah–suffering;
viniskramati–he comes out; krcchrena–with great trouble; nirucchvasah–
breathless; hata–deprived of; smrtih–memory.
TRANSLATION
Pushed downward all of a sudden by the wind, the child comes out with
great trouble, head downward, breathless and deprived of memory due to
severe agony.TEXT 24
TEXT
patito bhuvy asrn-misrah
vistha-bhur iva cestate
roruyati gate jnane
viparitam gatim gatah
SYNONYMS
patitah–fallen; bhuvi–on the earth; asrk–with blood; misrah–
smeared; vistha-bhuh–a worm; iva–like; cestate–he moves his limbs;
roruyati–cries loudly; gate–being lost; jnane–his wisdom; viparitam–
the opposite; gatim–state; gatah–gone to.
TRANSLATION
The child thus falls on the ground, smeared with stool and blood, and
plays just like a worm germinated from the stool. He loses his superior
knowledge and cries under the spell of maya.
TEXT 25
TEXT
para-cchandam na vidusa
pusyamano janena sah
anabhipretam apannah
pratyakhyatum anisvarah
SYNONYMS
para-chandam–the desire of another; na–not; vidusa–understanding;
pusyamanah–being maintained; janena–by persons; sah–he; anabhipretam–
into undesirable circumstances; apannah–fallen; pratyakhyatum–to
refuse; anisvarah–unable.
TRANSLATION
After coming out of the abdomen, the child is given to the care of
persons who are unable to understand what he wants, and thus he is nursed
by such persons. Unable to refuse whatever is given to him, he falls into
undesirable circumstances.TEXT 26
TEXT
sayito ‘suci-paryanke
jantuh svedaja-dusite
nesah kanduyane ‘nganam
asanotthana-cestane
SYNONYMS
sayitah–laid down; asuci-paryanke–on a foul bed; jantuh–the child;
sveda-ja–with creatures born from sweat; dusite–infested; na isah–
incapable of; kanduyane–scratching; anganam–his limbs; asana–sitting;
utthana–standing; cestane–or moving.
TRANSLATION
Laid down on a foul bed infested with sweat and germs, the poor child
is incapable of scratching his body to get relief from his itching
sensation to say nothing of sitting up, standing or even moving.TEXT 27
TEXT
tudanty ama-tvacam damsa
masaka matkunadayah
rudantam vigata-jnanam
krmayah krmikam yatha
SYNONYMS
tudanti–they bite; ama-tvacam–the baby, whose skin is soft; damsah–
gnats; masakah–mosquitoes; matkuna–bugs; adayah–and other creatures;
rudantam–crying; vigata–deprived of; jnanam–wisdom; krmayah–worms;
krmikam–a worm; yatha–just as.
TRANSLATION
In his helpless condition, gnats, mosquitoes, bugs and other germs
bite the baby, whose skin is tender, just as smaller worms bite a big
worm. The child, deprived of his wisdom, cries bitterly.TEXT 28
TEXT
ity evam saisavam bhuktva
duhkham paugandam eva ca
alabdhabhipsito ‘jnanad
iddha-manyuh sucarpitah
SYNONYMS
iti evam–in this way; saisavam–childhood; bhuktva–having undergone;
duhkham–distress; paugandam–boyhood; eva–even; ca–and; alabdha–not
achieved; abhipsitah–he whose desires; ajnanat–due to ignorance; iddha-
-kindled; manyuh–his anger; suca–by sorrow; arpitah–overcome.
TRANSLATION
In this way, the child passes through his childhood, suffering
different kinds of distress, and attains boyhood. In boyhood also he
suffers pain over desires to get things he can never achieve. And thus,
due to ignorance, he becomes angry and sorry.TEXT 29
TEXT
saha dehena manena
vardhamanena manyuna
karoti vigraham kami
kamisv antaya catmanah
SYNONYMS
saha–with; dehena–the body; manena–with false prestige;
vardhamanena–increasing; manyuna–on account of anger; karoti–he
creates; vigraham–enmity; kami–the lusty person; kamisu–towards other
lusty people; antaya–for destruction; ca–and; atmanah–of his soul.
TRANSLATION
With the growth of the body, the living entity, in order to vanquish
his soul, increases his false prestige and anger and thereby creates
enmity towards similarly lusty people.TEXT 30
TEXT
bhutaih pancabhir arabdhe
dehe dehy abudho ‘sakrt
aham mamety asad-grahah
karoti kumatir matim
SYNONYMS
bhutaih–by material elements; pancabhih–five; arabdhe–made; dehe–
in the body; dehi–the living entity; abudhah–ignorant; asakrt–
constantly; aham–I; mama–mine; iti–thus; asat–nonpermanent things;
grahah–accepting; karoti–he does; ku-matih–being foolish; matim–
thought.
TRANSLATION
By such ignorance the living entity accepts the material body, which
is made of five elements, as himself. With this misunderstanding, he
accepts nonpermanent things as his own and increases his ignorance in the
darkest region.TEXT 31
TEXT
tad-artham kurute karma
yad-baddho yati samsrtim
yo ‘nuyati dadat klesam
avidya-karma-bandhanah
SYNONYMS
tat-artham–for the sake of the body; kurute–he performs; karma–
actions; yat-baddhah–bound by which; yati–he goes; samsrtim–to
repeated birth and death; yah–which body; anuyati–follows; dadat–
giving; klesam–misery; avidya–by ignorance; karma–by fruitive
activities; bandhanah–the cause of bondage.
TRANSLATION
For the sake of the body, which is a source of constant trouble to him
and which follows him because he is bound by ties of ignorance and
fruitive activities, he performs various actions which cause him to be
subjected to repeated birth and death.TEXT 32
TEXT
yady asadbhih pathi punah
sisnodara-krtodyamaih
asthito ramate jantus
tamo visati purvavat
SYNONYMS
yadi–if; asadbhih–with the unrighteous; pathi–on the path; punah–
again; sisna–for the genitals; udara–for the stomach; krta–done;
udyamaih–whose endeavors; asthitah–associating; ramate–enjoys; jantuh-
-the living entity; tamah–darkness; visati–enters; purva-vat–as
before.
TRANSLATION
If, therefore, the living entity again associates with the path of
unrighteousness, influenced by sensually minded people engaged in the
pursuit of sexual enjoyment and the gratification of the palate, he again
goes to hell as before.TEXT 33
TEXT
satyam saucam daya maunam
buddhih srir hrir yasah ksama
samo damo bhagas ceti
yat-sangad yati sanksayam
SYNONYMS
satyam–truthfulness; saucam–cleanliness; daya–mercy; maunam–
gravity; buddhih–intelligence; srih–prosperity; hrih–shyness; yasah–
fame; ksama–forgiveness; samah–control of the mind; damah–control of
the senses; bhagah–fortune; ca–and; iti–thus; yat-sangat–from
association with whom; yati sanksayam–are destroyed.
TRANSLATION
He becomes devoid of truthfulness, cleanliness, mercy, gravity,
spiritual intelligence, shyness, austerity, fame, forgiveness, control of
the mind, control of the senses, fortune and all such opportunitiesTEXT 34
TEXT
tesv asantesu mudhesu
khanditatmasv asadhusu
sangam na kuryac chocyesu
yosit-krida-mrgesu ca
SYNONYMS
tesu–with those; asantesu–coarse; mudhesu–fools; khandita-atmasu–
bereft of self-realization; asadhusu–wicked; sangam–association; na–
not; kuryat–one should make; socyesu–pitiable; yosit–of women; kridamrgesu–
dancing dogs; ca–and.
TRANSLATION
One should not associate with a coarse fool who is bereft of the
knowledge of self-realization and who is no more than a dancing dog in
the hands of a woman.TEXT 35
TEXT
na tathasya bhaven moho
bandhas canya-prasangatah
yosit-sangad yatha pumso
yatha tat-sangi-sangatah
SYNONYMS
na–not; tatha–in that manner; asya–of this man; bhavet–may arise;
mohah–infatuation; bandhah–bondage; ca–and; anya-prasangatah–from
attachment to any other object; yosit-sangat–from attachment to women;
yatha–as; pumsah–of a man; yatha–as; tat-sangi–of men who are fond of
women; sangatah–from the fellowship.
TRANSLATION
The infatuation and bondage which accrue to a man from attachment to
any other object is not as complete as that resulting from attachment to
a woman or to the fellowship of men who are fond of women.TEXT 36
TEXT
prajapatih svam duhitaram
drstva tad-rupa-dharsitah
rohid-bhutam so ‘nvadhavad
rksa-rupi hata-trapah
SYNONYMS
praja-patih–Lord Brahma; svam–his own; duhitaram–daughter; drstva–
having seen; tat-rupa–by her charms; dharsitah–bewildered; rohitbhutam–
to her in the form of a deer; sah–he; anvadhavat–ran; rksarupi–
in the form of a stag; hata–bereft of; trapah–shame.
TRANSLATION
At the sight of his own daughter, Brahma was bewildered by her charms
and shamelessly ran up to her in the form of a stag when she took the
form of a hind.TEXT 37
TEXT
tat-srsta-srsta-srstesu
ko nv akhandita-dhih puman
rsim narayanam rte
yosin-mayyeha mayaya
SYNONYMS
tat–by Brahma; srsta-srsta-srstesu–amongst all living entities
begotten; kah–who; nu–indeed; akhandita–not distracted; dhih–his
intelligence; puman–male; rsim–the sage; narayanam–Narayana; rte–
except; yosit-mayya–in the form of a woman; iha–here; mayaya–by maya.
TRANSLATION
Amongst all kinds of living entities begotten by Brahma, namely men,
demigods and animals, none but the sage Narayana is immune to the
attraction of maya in the form of woman.TEXT 38
TEXT
balam me pasya mayayah
stri-mayya jayino disam
ya karoti padakrantan
bhruvi-jrmbhena kevalam
SYNONYMS
balam–the strength; me–My; pasya–behold; mayayah–of maya; strimayyah–
in the shape of a woman; jayinah–conquerors; disam–of all
directions; ya–who; karoti–makes; pada-akrantan–following at her
heels; bhruvi–of her eyebrows; jrmbhena–by the movement; kevalam–
merely.
TRANSLATION
Just try to understand the mighty strength of My maya in the shape of
woman, who by the mere movement of her eyebrows can keep even the
greatest conquerors of the world under her grip.TEXT 39
TEXT
sangam na kuryat pramadasu jatu
yogasya param param aruruksuh
mat-sevaya pratilabdhatma-labho
vadanti ya niraya-dvaram asya
SYNONYMS
sangam–association; na–not; kuryat–one should make; pramadasu–with
women; jatu–ever; yogasya–of yoga; param–culmination; param–topmost;
aruruksuh–one who aspires to reach; mat-sevaya–by rendering service
unto Me; pratilabdha–obtained; atma-labhah–self-realization; vadanti–
they say; yah–which women; niraya–to hell; dvaram–the gateway; asya–
of the advancing devotee.
TRANSLATION
One who aspires to reach the culmination of yoga and has realized his
self by rendering service unto Me should never associate with an
attractive woman, for such a woman is declared in the scripture to be the
gateway to hell for the advancing devotee.TEXT 40
TEXT
yopayati sanair maya
yosid deva-vinirmita
tam iksetatmano mrtyum
trnaih kupam ivavrtam
SYNONYMS
ya–she who; upayati–approaches; sanaih–slowly; maya–representation
of maya; yosit–woman; deva–by the Lord; vinirmita–created; tam–her;
ikseta–one must regard; atmanah–of the soul; mrtyum–death; trnaih–
with grass; kupam–a well; iva–like; avrtam–covered.
TRANSLATION
The woman, created by the Lord, is the representation of maya, and one
who associates with such maya by accepting services must certainly know
that this is the way of death, just like a blind well covered with grass.TEXT 41
TEXT
yam manyate patim mohan
man-mayam rsabhayatim
stritvam stri-sangatah prapto
vittapatya-grha-pradam
SYNONYMS
yam–which; manyate–she thinks; patim–her husband; mohat–due to
illusion; mat-mayam–My maya; rsabha–in the form of a man; ayatim–
coming; stritvam–the state of being a woman; stri-sangatah–from
attachment to a woman; praptah–obtained; vitta–wealth; apatya–progeny;
grha–house; pradam–bestowing.
TRANSLATION
A living entity who, as a result of attachment to a woman in his
previous life, has been endowed with the form of a woman, foolishly looks
upon maya in the form of a man, her husband, as the bestower of wealth,
progeny, house and other material assets.TEXT 42
TEXT
tam atmano vijaniyat
paty-apatya-grhatmakam
daivopasaditam mrtyum
mrgayor gayanam yatha
SYNONYMS
tam–the Lord’s maya; atmanah–of herself; vijaniyat–she should know;
pati–husband; apatya–children; grha–house; atmakam–consisting of;
daiva–by the authority of the Lord; upasaditam–brought about; mrtyum–
death; mrgayoh–of the hunter; gayanam–the singing; yatha–as.
TRANSLATION
A woman, therefore, should consider her husband, her house and her
children to be the arrangement of the external energy of the Lord for her
death, just as the sweet singing of the hunter is death for the deer.TEXT 43
TEXT
dehena jiva-bhutena
lokal lokam anuvrajan
bhunjana eva karmani
karoty aviratam puman
SYNONYMS
dehena–on account of the body; jiva-bhutena–possessed by the living
entity; lokat–from one planet; lokam–to another planet; anuvrajan–
wandering; bhunjanah–enjoying; eva–so; karmani–fruitive activities;
karoti–he does; aviratam–incessantly; puman–the living entity.
TRANSLATION
Due to his particular type of body, the materialistic living entity
wanders from one planet to another, following fruitive activities. In
this way, he involves himself in fruitive activities and enjoys the
result incessantly.TEXT 44
TEXT
jivo hy asyanugo deho
bhutendriya-mano-mayah
tan-nirodho ‘sya maranam
avirbhavas tu sambhavah
SYNONYMS
jivah–the living entity; hi–indeed; asya–of him; anugah–suitable;
dehah–body; bhuta–gross material elements; indriya–senses; manah–
mind; mayah–made of; tat–of the body; nirodhah–destruction; asya–of
the living entity; maranam–death; avirbhavah–manifestation; tu–but;
sambhavah–birth.
TRANSLATION
In this way the living entity gets a suitable body with a material
mind and senses, according to his fruitive activities. When the reaction
of his particular activity comes to an end, that end is called death, and
when a particular type of reaction begins, that beginning is called
birth.TEXTS 45-46
TEXT
dravyopalabdhi-sthanasya
dravyeksayogyata yada
tat pancatvam aham-manad
utpattir dravya-darsanam
yathaksnor dravyavayavadarsanayogyata
yada
tadaiva caksuso drastur
drastrtvayogyatanayoh
SYNONYMS
dravya–of objects; upalabdhi–of perception; sthanasya–of the place;
dravya–of objects; iksa–of perception; ayogyata–incapability; yada–
when; tat–that; pancatvam–death; aham-manat–from the misconception of
“I”; utpattih–birth; dravya–the physical body; darsanam–viewing;
yatha–just as; aksnoh–of the eyes; dravya–of objects; avayava–parts;
darsana–of seeing; ayogyata–incapability; yada–when; tada–then; eva–
indeed; caksusah–of the sense of sight; drastuh–of the seer; drastrtva-
-of the faculty of seeing; ayogyata–incapability; anayoh–of both of
these.
TRANSLATION
When the eyes lose their power to see color or form due to morbid
affliction of the optic nerve, the sense of sight becomes deadened. The
living entity, who is the seer of both the eyes and the sight, loses his
power of vision. In the same way, when the physical body, the place where
perception of objects occurs, is rendered incapable of perceiving, that
is known as death. When one begins to view the physical body as one’s
very self, that is called birth.TEXT 47
TEXT
tasman na karyah santraso
na karpanyam na sambhramah
buddhva jiva-gatim dhiro
mukta-sangas cared iha
SYNONYMS
tasmat–on account of death; na–not; karyah–should be done;
santrasah–horror; na–not; karpanyam–miserliness; na–not; sambhramah–
eagerness for material gain; buddhva–realizing; jiva-gatim–the true
nature of the living entity; dhirah–steadfast; mukta-sangah–free from
attachment; caret–one should move about; iha–in this world.
TRANSLATION
Therefore, one should not view death with horror, nor have recourse to
defining the body as soul, nor give way to exaggeration in enjoying the
bodily necessities of life. Realizing the true nature of the living
entity, one should move about in the world free from attachment and
steadfast in purpose.TEXT 48
TEXT
samyag-darsanaya buddhya
yoga-vairagya-yuktaya
maya-viracite loke
caren nyasya kalevaram
SYNONYMS
samyak-darsanaya–endowed with right vision; buddhya–through reason;
yoga–by devotional service; vairagya–by detachment; yuktaya–
strengthened; maya-viracite–arranged by maya; loke–to this world;
caret–one should move about; nyasya–relegating; kalevaram–the body.
TRANSLATION
Endowed with right vision and strengthened by devotional service and a
pessimistic attitude towards material identity, one should relegate his
body to this illusory world through his reason. Thus one can be
unconcerned with this material world.
Leave a Reply