The History of Ajamila

Verse 1 (bhagavata.6.1.1)

श्रीपरीक्षिदुवाच निवृत्तिमार्गः कथित आदौ भगवता यथा । क्रमयोगोपलब्धेन ब्रह्मणा यदसंसृतिः ॥ १ ॥

śrī-parīkṣid uvāca nivṛtti-mārgaḥ kathita ādau bhagavatā yathā krama-yogopalabdhena brahmaṇā yad asaṁsṛtiḥ

Shri Parikshit said: My lord, you have already described to me the path of renunciation (nivritti-marga), by which, through gradual practice of yoga, one attains the abode of Brahma and, along with Brahma himself, is finally freed from the cycle of birth and death.

Verse 2 (bhagavata.6.1.2)

प्रवृत्तिलक्षणश्चैव त्रैगुण्यविषयो मुने । योऽसावलीनप्रकृतेर्गुणसर्गः पुनः पुनः ॥ २ ॥

pravṛtti-lakṣaṇaś caiva traiguṇya-viṣayo mune yo ’sāv alīna-prakṛter guṇa-sargaḥ punaḥ punaḥ

And O sage, you have also described the path of engagement (pravritti-marga), marked by the objects of the three material modes, by which one whose nature remains bound to material creation is born again and again within this world fashioned by the gunas.

Verse 3 (bhagavata.6.1.3)

अधर्मलक्षणा नाना नरकाश्चानुवर्णिताः । मन्वन्तरश्च व्याख्यात आद्यः स्वायम्भुवो यतः ॥ ३ ॥

adharma-lakṣaṇā nānā narakāś cānuvarṇitāḥ manvantaraś ca vyākhyāta ādyaḥ svāyambhuvo yataḥ

You have also described the various hells marked by irreligious deeds, and you have explained the first manvantara, which was presided over by Svayambhuva Manu.

Verse 4 (bhagavata.6.1.4)

प्रियव्रतोत्तानपदोर्वंशस्तच्चरितानि च । द्वीपवर्षसमुद्राद्रिनद्युद्यानवनस्पतीन् ॥ ४ ॥

priyavratottānapador vaṁśas tac-caritāni ca dvīpa-varṣa-samudrādri- nady-udyāna-vanaspatīn

You have described the dynasty of Priyavrata and Uttanapada together with their deeds, as well as the continents, regions, oceans, mountains, rivers, gardens and forests of this world.

Verse 5 (bhagavata.6.1.5)

धरामण्डलसंस्थानं भागलक्षणमानतः । ज्योतिषां विवराणां च यथेदमसृजद्विभुः ॥ ५ ॥

dharā-maṇḍala-saṁsthānaṁ bhāga-lakṣaṇa-mānataḥ jyotiṣāṁ vivarāṇāṁ ca yathedam asṛjad vibhuḥ

You have explained the arrangement of the earth's regions, with their divisions, characteristics and measurements, as well as the heavenly luminaries and the lower worlds — how the almighty Lord fashioned all of this.

Verse 6 (bhagavata.6.1.6)

अधुनेह महाभाग यथैव नरकान्नरः । नानोग्रयातनान्नेयात्तन्मे व्याख्यातुमर्हसि ॥ ६ ॥

adhuneha mahā-bhāga yathaiva narakān naraḥ nānogra-yātanān neyāt tan me vyākhyātum arhasi

Now, O most fortunate one, please explain to me how a human being may avoid entering those many fearsome, torment-filled hells.

Verse 7 (bhagavata.6.1.7)

श्रीशुक उवाच न चेदिहैवापचितिं यथांहसः कृतस्य कुर्यान्मनउक्तपाणिभिः । ध्रुवं स वै प्रेत्य नरकानुपैति ये कीर्तिता मे भवतस्तिग्मयातनाः ॥ ७ ॥

śrī-śuka uvāca na ced ihaivāpacitiṁ yathāṁhasaḥ kṛtasya kuryān mana-ukta-pāṇibhiḥ dhruvaṁ sa vai pretya narakān upaiti ye kīrtitā me bhavatas tigma-yātanāḥ

Shri Shuka said: If, in this very life, one does not properly atone for the sin committed through mind, speech and hands, then after death he surely enters those hells of terrible torment which I have already described to you.

Verse 8 (bhagavata.6.1.8)

तस्मात्पुरैवाश्विह पापनिष्कृतौ यतेत मृत्योरविपद्यतात्मना । दोषस्य दृष्ट्वा गुरुलाघवं यथा भिषक् चिकित्सेत रुजां निदानवित् ॥ ८ ॥

tasmāt puraivāśv iha pāpa-niṣkṛtau yateta mṛtyor avipadyatātmanā doṣasya dṛṣṭvā guru-lāghavaṁ yathā bhiṣak cikitseta rujāṁ nidānavit

Therefore, before death arrives, while the body is still capable, one should quickly strive to atone for sin — weighing the gravity of the fault, just as a physician skilled in diagnosis treats a disease according to its severity.

Verse 9 (bhagavata.6.1.9)

श्रीराजोवाच दृष्टश्रुताभ्यां यत्पापं जानन्नप्यात्मनोऽहितम् । करोति भूयो विवशः प्रायश्चित्तमथो कथम् ॥ ९ ॥

śrī-rājovāca dṛṣṭa-śrutābhyāṁ yat pāpaṁ jānann apy ātmano ’hitam karoti bhūyo vivaśaḥ prāyaścittam atho katham

The king said: A person, having seen and heard of its consequences, knows that sin is harmful to himself, and yet, helpless, he commits it again and again — so then, what is the use of atonement?

Verse 10 (bhagavata.6.1.10)

क्वचिन्निवर्ततेऽभद्रात्क्वचिच्चरति तत्पुनः । प्रायश्चित्तमथोऽपार्थं मन्ये कुञ्जरशौचवत् ॥ १० ॥

kvacin nivartate ’bhadrāt kvacic carati tat punaḥ prāyaścittam atho ’pārthaṁ manye kuñjara-śaucavat

Sometimes he turns away from wrongdoing, and sometimes he takes it up again — I therefore consider such atonement as futile as an elephant's bath, which it undoes the moment it throws dust upon itself again.

Verse 11 (bhagavata.6.1.11)

श्रीबादरायणिरुवाच कर्मणा कर्मनिर्हारो न ह्यात्यन्तिक इष्यते । अविद्वदधिकारित्वात्प्रायश्चित्तं विमर्शनम् ॥ ११ ॥

śrī-bādarāyaṇir uvāca karmaṇā karma-nirhāro na hy ātyantika iṣyate avidvad-adhikāritvāt prāyaścittaṁ vimarśanam

Shri Badarayani, the son of Vyasa, said: Ritual action cannot ultimately remove the reaction of action, for that belongs to the domain of the unenlightened. True atonement is right discernment — knowledge of the truth.

Verse 12 (bhagavata.6.1.12)

नाश्नतः पथ्यमेवान्नं व्याधयोऽभिभवन्ति हि । एवं नियमकृद्राजन् शनैः क्षेमाय कल्पते ॥ १२ ॥

nāśnataḥ pathyam evānnaṁ vyādhayo ’bhibhavanti hi evaṁ niyamakṛd rājan śanaiḥ kṣemāya kalpate

Just as diseases do not overpower one who eats only wholesome food, O king, so one who observes the prescribed discipline gradually becomes fit for true well-being.

Verse 13 (bhagavata.6.1.13)

तपसा ब्रह्मचर्येण शमेन च दमेन च । त्यागेन सत्यशौचाभ्यां यमेन नियमेन वा ॥ १३ ॥

tapasā brahmacaryeṇa śamena ca damena ca tyāgena satya-śaucābhyāṁ yamena niyamena vā

Through austerity, celibacy, calmness of mind and control of the senses; through renunciation, truthfulness and purity; and through restraint and religious observance —

Verse 14 (bhagavata.6.1.14)

देहवाग्बुद्धिजं धीरा धर्मज्ञाः श्रद्धयान्विताः । क्षिपन्त्यघं महदपि वेणुगुल्ममिवानलः ॥ १४ ॥

deha-vāg-buddhijaṁ dhīrā dharmajñāḥ śraddhayānvitāḥ kṣipanty aghaṁ mahad api veṇu-gulmam ivānalaḥ

— the steadfast, those who know dharma and who are endowed with faith, destroy the sin born of body, speech and mind, however great it may be, just as fire consumes a thicket of bamboo.

Verse 15 (bhagavata.6.1.15)

केचित्केवलया भक्त्या वासुदेवपरायणाः । अघं धुन्वन्ति कार्त्स्न्येन नीहारमिव भास्करः ॥ १५ ॥

kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ aghaṁ dhunvanti kārtsnyena nīhāram iva bhāskaraḥ

Some, devoted solely to Vasudeva through unalloyed devotion, shake off sin entirely, just as the sun disperses the morning fog.

Verse 16 (bhagavata.6.1.16)

न तथा ह्यघवान् राजन्पूयेत तपआदिभिः । यथा कृष्णार्पितप्राणस्तत्पुरुषनिषेवया ॥ १६ ॥

na tathā hy aghavān rājan pūyeta tapa-ādibhiḥ yathā kṛṣṇārpita-prāṇas tat-puruṣa-niṣevayā

O king, a sinful person is not purified by austerity and similar practices as much as he is by dedicating his life to Krishna through service to His devotees.

Verse 17 (bhagavata.6.1.17)

सध्रीचीनो ह्ययं लोके पन्थाः क्षेमोऽकुतोभयः । सुशीलाः साधवो यत्र नारायणपरायणाः ॥ १७ ॥

sadhrīcīno hy ayaṁ loke panthāḥ kṣemo ’kuto-bhayaḥ suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ

This alone is the true, auspicious and fearless path in this world — the path upon which well-conducted saintly persons remain devoted to Narayana.

Verse 18 (bhagavata.6.1.18)

प्रायश्चित्तानि चीर्णानि नारायणपराङ्मुखम् । न निष्पुनन्ति राजेन्द्र सुराकुम्भमिवापगाः ॥ १८ ॥

prāyaścittāni cīrṇāni nārāyaṇa-parāṅmukham na niṣpunanti rājendra surā-kumbham ivāpagāḥ

O king of kings, the atonements performed by one who has turned away from Narayana do not purify him, just as the waters of rivers cannot purify a liquor pot.

Verse 19 (bhagavata.6.1.19)

सकृन्मनः कृष्णपदारविन्दयो- र्निवेशितं तद्गुणरागि यैरिह । न ते यमं पाशभृतश्च तद्भटान् स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः ॥ १९ ॥

sakṛn manaḥ kṛṣṇa-padāravindayor niveśitaṁ tad-guṇa-rāgi yair iha na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān svapne ’pi paśyanti hi cīrṇa-niṣkṛtāḥ

Those who, even once, have fixed their mind on Krishna's lotus feet and become attached to His qualities have thereby performed the truest atonement — such persons never see Yamaraja or his rope-bearing agents, even in dreams.

Verse 20 (bhagavata.6.1.20)

अत्र चोदाहरन्तीममितिहासं पुरातनम् । दूतानां विष्णुयमयोः संवादस्तं निबोध मे ॥ २० ॥

atra codāharantīmam itihāsaṁ purātanam dūtānāṁ viṣṇu-yamayoḥ saṁvādas taṁ nibodha me

In this connection, a very ancient history is cited — a dialogue between the messengers of Vishnu and the messengers of Yama. Hear it now from me.

Verse 21 (bhagavata.6.1.21)

कान्यकुब्जे द्विजः कश्चिद्दासीपतिरजामिलः । नाम्ना नष्टसदाचारो दास्याः संसर्गदूषितः ॥ २१ ॥

kānyakubje dvijaḥ kaścid dāsī-patir ajāmilaḥ nāmnā naṣṭa-sadācāro dāsyāḥ saṁsarga-dūṣitaḥ

In the city of Kanyakubja there lived a brahmana named Ajamila, who had become the husband of a maidservant and, corrupted by her company, had lost all his good conduct.

Verse 22 (bhagavata.6.1.22)

बन्द्यक्षैः कैतवैश्चौर्यैर्गर्हितां वृत्तिमास्थितः । बिभ्रत्कुटुम्बमशुचिर्यातयामास देहिनः ॥ २२ ॥

bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ bibhrat kuṭumbam aśucir yātayām āsa dehinaḥ

Taking up a despised livelihood — wrongful arrests, cheating at dice, and outright theft — this impure man tormented other living beings while supporting his family in this way.

Verse 23 (bhagavata.6.1.23)

एवं निवसतस्तस्य लालयानस्य तत्सुतान् । कालोऽत्यगान्महान् राजन्नष्टाशीत्यायुषः समाः ॥ २३ ॥

evaṁ nivasatas tasya lālayānasya tat-sutān kālo ’tyagān mahān rājann aṣṭāśītyāyuṣaḥ samāḥ

O king, living in this way and raising that maidservant's children, a great stretch of time passed — eighty-eight years of his life went by.

Verse 24 (bhagavata.6.1.24)

तस्य प्रवयसः पुत्रा दश तेषां तु योऽवमः । बालो नारायणो नाम्ना पित्रोश्च दयितो भृशम् ॥ २४ ॥

tasya pravayasaḥ putrā daśa teṣāṁ tu yo ’vamaḥ bālo nārāyaṇo nāmnā pitroś ca dayito bhṛśam

That aged man had ten sons, the youngest of whom was a child named Narayana — a boy exceedingly dear to both his father and mother.

Verse 25 (bhagavata.6.1.25)

स बद्धहृदयस्तस्मिन्नर्भके कलभाषिणि । निरीक्षमाणस्तल्लीलां मुमुदे जरठो भृशम् ॥ २५ ॥

sa baddha-hṛdayas tasminn arbhake kala-bhāṣiṇi nirīkṣamāṇas tal-līlāṁ mumude jaraṭho bhṛśam

His heart bound to that child of sweet, half-formed speech, the old man took immense delight in watching his childish play.

Verse 26 (bhagavata.6.1.26)

भुञ्जानः प्रपिबन् खादन् बालकं स्नेहयन्त्रितः । भोजयन् पाययन् मूढो न वेदागतमन्तकम् ॥ २६ ॥

bhuñjānaḥ prapiban khādan bālakaṁ sneha-yantritaḥ bhojayan pāyayan mūḍho na vedāgatam antakam

Bound by affection, whenever he ate, drank or chewed anything, he would feed and give drink to the child as well; the deluded man had no idea that death had already arrived at his door.

Verse 27 (bhagavata.6.1.27)

स एवं वर्तमानोऽज्ञो मृत्युकाल उपस्थिते । मतिं चकार तनये बाले नारायणाह्वये ॥ २७ ॥

sa evaṁ vartamāno ’jño mṛtyu-kāla upasthite matiṁ cakāra tanaye bāle nārāyaṇāhvaye

Living thus in ignorance, when the hour of death finally arrived, his mind fixed itself upon his son, the child called Narayana.

Verse 28 (bhagavata.6.1.28)

स पाशहस्तांस्त्रीन्दृष्ट्वा पुरुषानतिदारुणान् । वक्रतुण्डानूर्ध्वरोम्ण आत्मानं नेतुमागतान् ॥ २८ ॥

sa pāśa-hastāṁs trīn dṛṣṭvā puruṣān ati-dāruṇān vakra-tuṇḍān ūrdhva-romṇa ātmānaṁ netum āgatān

He saw three utterly terrifying beings, ropes in their hands, their faces twisted and their body-hair standing on end, who had come to take him away.

Verse 29 (bhagavata.6.1.29)

दूरे क्रीडनकासक्तं पुत्रं नारायणाह्वयम् । प्लावितेन स्वरेणोच्चैराजुहावाकुलेन्द्रियः ॥ २९ ॥

dūre krīḍanakāsaktaṁ putraṁ nārāyaṇāhvayam plāvitena svareṇoccair ājuhāvākulendriyaḥ

With his senses thrown into panic, he called out loudly, his voice breaking with tears, to his son Narayana, who was absorbed in play some distance away.

Verse 30 (bhagavata.6.1.30)

निशम्य म्रियमाणस्य मुखतो हरिकीर्तनम् । भर्तुर्नाम महाराज पार्षदाः सहसापतन् ॥ ३० ॥

niśamya mriyamāṇasya mukhato hari-kīrtanam bhartur nāma mahārāja pārṣadāḥ sahasāpatan

O great king, hearing from the dying man's mouth the chanting of Hari's name — the name of their own master — the attendants of Vishnu appeared there at once.

Verse 31 (bhagavata.6.1.31)

विकर्षतोऽन्तर्हृदयाद्दासीपतिमजामिलम् । यमप्रेष्यान् विष्णुदूता वारयामासुरोजसा ॥ ३१ ॥

vikarṣato ’ntar hṛdayād dāsī-patim ajāmilam yama-preṣyān viṣṇudūtā vārayām āsur ojasā

As the messengers of Yama were dragging Ajamila, husband of the maidservant, out from within his heart, the Vishnudutas forcefully stopped them.

Verse 32 (bhagavata.6.1.32)

ऊचुर्निषेधितास्तांस्ते वैवस्वतपुरःसराः । के यूयं प्रतिषेद्धारो धर्मराजस्य शासनम् ॥ ३२ ॥

ūcur niṣedhitās tāṁs te vaivasvata-puraḥsarāḥ ke yūyaṁ pratiṣeddhāro dharma-rājasya śāsanam

Thus obstructed, the messengers of Vaivasvata, Yamaraja, said: Who are you, that you dare oppose the rule of the king of dharma?

Verse 33 (bhagavata.6.1.33)

कस्य वा कुत आयाताः कस्मादस्य निषेधथ । किं देवा उपदेवा या यूयं किं सिद्धसत्तमाः ॥ ३३ ॥

kasya vā kuta āyātāḥ kasmād asya niṣedhatha kiṁ devā upadevā yā yūyaṁ kiṁ siddha-sattamāḥ

Whose servants are you, and where have you come from? Why do you forbid us regarding this man? Are you gods, minor celestials, or the very best among the perfected beings?

Verse 34 (bhagavata.6.1.34)

सर्वे पद्मपलाशाक्षाः पीतकौशेयवाससः । किरीटिनः कुण्डलिनो लसत्पुष्करमालिनः ॥ ३४ ॥

sarve padma-palāśākṣāḥ pīta-kauśeya-vāsasaḥ kirīṭinaḥ kuṇḍalino lasat-puṣkara-mālinaḥ

All of you have eyes like lotus petals; you wear yellow silken garments, crowns and earrings, and garlands of gleaming lotus flowers.

Verse 35 (bhagavata.6.1.35)

सर्वे च नूत्नवयसः सर्वे चारुचतुर्भुजाः । धनुर्निषङ्गासिगदाशङ्खचक्राम्बुजश्रियः ॥ ३५ ॥

sarve ca nūtna-vayasaḥ sarve cāru-caturbhujāḥ dhanur-niṣaṅgāsi-gadā- śaṅkha-cakrāmbuja-śriyaḥ

All of you appear eternally youthful; your beautiful four arms are adorned with the splendor of bow, quiver, sword, mace, conch, disc and lotus.

Verse 36 (bhagavata.6.1.36)

दिशो वितिमिरालोकाः कुर्वन्तः स्वेन तेजसा । किमर्थं धर्मपालस्य किङ्करान्नो निषेधथ ॥ ३६ ॥

diśo vitimirālokāḥ kurvantaḥ svena tejasā kim arthaṁ dharma-pālasya kiṅkarān no niṣedhatha

With your own effulgence you illuminate every direction, banishing all darkness — why, then, do you obstruct us, the servants of the guardian of dharma?

Verse 37 (bhagavata.6.1.37)

श्रीशुक उवाच इत्युक्ते यमदूतैस्ते वासुदेवोक्तकारिणः । तान् प्रत्यूचुः प्रहस्येदं मेघनिर्ह्रादया गिरा ॥ ३७ ॥

śrī-śuka uvāca ity ukte yamadūtais te vāsudevokta-kāriṇaḥ tān pratyūcuḥ prahasyedaṁ megha-nirhrādayā girā

Shri Shuka said: Thus questioned by the messengers of Yama, those who carry out Vasudeva's commands smiled and answered them in a voice that rumbled like thunderclouds.

Verse 38 (bhagavata.6.1.38)

श्रीविष्णुदूता ऊचुः यूयं वै धर्मराजस्य यदि निर्देशकारिणः । ब्रूत धर्मस्य नस्तत्त्वं यच्चाधर्मस्य लक्षणम् ॥ ३८ ॥

śrī-viṣṇudūtā ūcuḥ yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ brūta dharmasya nas tattvaṁ yac cādharmasya lakṣaṇam

The Vishnudutas said: If you are truly the servants who carry out the commands of the king of dharma, then tell us the real nature of dharma and the marks of adharma.

Verse 39 (bhagavata.6.1.39)

कथं स्विद् ध्रियते दण्डः किं वास्य स्थानमीप्सितम् । दण्ड्याः किं कारिणः सर्वे आहो स्वित्कतिचिन्नृणाम् ॥ ३९ ॥

kathaṁ svid dhriyate daṇḍaḥ kiṁ vāsya sthānam īpsitam daṇḍyāḥ kiṁ kāriṇaḥ sarve āho svit katicin nṛṇām

How is punishment carried out, and what is its rightful sphere? Are all who perform actions liable to punishment, or only some among men?

Verse 40 (bhagavata.6.1.40)

यमदूता ऊचुः वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्ययः । वेदो नारायणः साक्षात्स्वयम्भूरिति शुश्रुम ॥ ४० ॥

yamadūtā ūcuḥ veda-praṇihito dharmo hy adharmas tad-viparyayaḥ vedo nārāyaṇaḥ sākṣāt svayambhūr iti śuśruma

The Yamadutas said: That which is enjoined by the Veda is dharma, and its opposite is adharma. The Veda is directly the self-manifest Narayana Himself — so we have heard.

Verse 41 (bhagavata.6.1.41)

येन स्वधाम्न्यमी भावा रजःसत्त्वतमोमयाः । गुणनामक्रियारूपैर्विभाव्यन्ते यथातथम् ॥ ४१ ॥

yena sva-dhāmny amī bhāvā rajaḥ-sattva-tamomayāḥ guṇa-nāma-kriyā-rūpair vibhāvyante yathā-tatham

By whom — though He Himself remains in His own transcendent abode — these various states composed of rajas, sattva and tamas are precisely manifested, each according to its own quality, name, activity and form.

Verse 42 (bhagavata.6.1.42)

सूर्योऽग्निः खं मरुद्देवः सोमः सन्ध्याहनी दिशः । कं कुः स्वयं धर्म इति ह्येते दैह्यस्य साक्षिणः ॥ ४२ ॥

sūryo ’gniḥ khaṁ marud devaḥ somaḥ sandhyāhanī diśaḥ kaṁ kuḥ svayaṁ dharma iti hy ete daihyasya sākṣiṇaḥ

The sun, fire, sky, wind, the moon, twilight, day and night, the directions, water, earth, and Dharma himself — all of these stand as witnesses to the deeds of the embodied soul.

Verse 43 (bhagavata.6.1.43)

एतैरधर्मो विज्ञातः स्थानं दण्डस्य युज्यते । सर्वे कर्मानुरोधेन दण्डमर्हन्ति कारिणः ॥ ४३ ॥

etair adharmo vijñātaḥ sthānaṁ daṇḍasya yujyate sarve karmānurodhena daṇḍam arhanti kāriṇaḥ

When adharma is thus established through these witnesses, it becomes the proper ground for punishment. All who act are liable to punishment in accordance with the nature of their deeds.

Verse 44 (bhagavata.6.1.44)

सम्भवन्ति हि भद्राणि विपरीतानि चानघाः । कारिणां गुणसङ्गोऽस्ति देहवान्न ह्यकर्मकृत् ॥ ४४ ॥

sambhavanti hi bhadrāṇi viparītāni cānaghāḥ kāriṇāṁ guṇa-saṅgo ’sti dehavān na hy akarma-kṛt

O sinless ones, both good deeds and their opposite occur; those who act remain in contact with the material gunas, for no embodied being can ever remain without action.

Verse 45 (bhagavata.6.1.45)

येन यावान्यथाधर्मो धर्मो वेह समीहितः । स एव तत्फलं भुङ्क्ते तथा तावदमुत्र वै ॥ ४५ ॥

yena yāvān yathādharmo dharmo veha samīhitaḥ sa eva tat-phalaṁ bhuṅkte tathā tāvad amutra vai

Whoever performs adharma or dharma here, to whatever extent and in whatever manner, that same person experiences its fruit correspondingly in the next life.

Verse 46 (bhagavata.6.1.46)

यथेह देवप्रवरास्त्रैविध्यमुपलभ्यते । भूतेषु गुणवैचित्र्यात्तथान्यत्रानुमीयते ॥ ४६ ॥

yatheha deva-pravarās trai-vidhyam upalabhyate bhūteṣu guṇa-vaicitryāt tathānyatrānumīyate

O best among the celestials, just as here among living beings we observe threefold natures owing to the diversity of the gunas, so the same is inferred to hold true elsewhere as well.

Verse 47 (bhagavata.6.1.47)

वर्तमानोऽन्ययोः कालो गुणाभिज्ञापको यथा । एवं जन्मान्ययोरेतद्धर्माधर्मनिदर्शनम् ॥ ४७ ॥

vartamāno ’nyayoḥ kālo guṇābhijñāpako yathā evaṁ janmānyayor etad dharmādharma-nidarśanam

Just as the present season reveals the nature of past and future seasons, so this present birth is itself an indication of the dharma and adharma of one's other births.

Verse 48 (bhagavata.6.1.48)

मनसैव पुरे देवः पूर्वरूपं विपश्यति । अनुमीमांसतेऽपूर्वं मनसा भगवानजः ॥ ४८ ॥

manasaiva pure devaḥ pūrva-rūpaṁ vipaśyati anumīmāṁsate ’pūrvaṁ manasā bhagavān ajaḥ

Dwelling within the body by means of the mind alone, that god perceives its previous state, and that mighty, unborn one likewise infers, through the mind, what is yet to come.

Verse 49 (bhagavata.6.1.49)

यथाज्ञस्तमसा युक्त उपास्ते व्यक्तमेव हि । न वेद पूर्वमपरं नष्टजन्मस्मृतिस्तथा ॥ ४९ ॥

yathājñas tamasā yukta upāste vyaktam eva hi na veda pūrvam aparaṁ naṣṭa-janma-smṛtis tathā

Just as an ignorant person, absorbed in sleep, takes only the manifest dream-body as real and, having lost all memory of his births, knows neither past nor future — so it is with this embodied soul.

Verse 50 (bhagavata.6.1.50)

पञ्चभिः कुरुते स्वार्थान् पञ्च वेदाथ पञ्चभिः । एकस्तु षोडशेन त्रीन् स्वयं सप्तदशोऽश्नुते ॥ ५० ॥

pañcabhiḥ kurute svārthān pañca vedātha pañcabhiḥ ekas tu ṣoḍaśena trīn svayaṁ saptadaśo ’śnute

With five working senses he accomplishes his purposes, with five he knows the objects of sense, and with five more he perceives; together with the sixteenth, the mind, and himself as the seventeenth, the soul thus experiences the three states of happiness, distress and their mixture.

Verse 51 (bhagavata.6.1.51)

तदेतत्षोडशकलं लिङ्गं शक्तित्रयं महत् । धत्तेऽनुसंसृतिं पुंसि हर्षशोकभयार्तिदाम् ॥ ५१ ॥

tad etat ṣoḍaśa-kalaṁ liṅgaṁ śakti-trayaṁ mahat dhatte ’nusaṁsṛtiṁ puṁsi harṣa-śoka-bhayārtidām

This subtle body of sixteen constituent parts — the great product of the threefold power of the gunas — binds the soul to a continuing round of transmigration, bringing him joy, grief, fear and suffering in turn.

Verse 52 (bhagavata.6.1.52)

देह्यज्ञोऽजितषड्वर्गो नेच्छन्कर्माणि कार्यते । कोशकार इवात्मानं कर्मणाच्छाद्य मुह्यति ॥ ५२ ॥

dehy ajño ’jita-ṣaḍ-vargo necchan karmāṇi kāryate kośakāra ivātmānaṁ karmaṇācchādya muhyati

The embodied soul, ignorant and unable to master the six senses and mind, is made to act even against his own wish; like the silkworm, he wraps himself in his own actions and becomes utterly bewildered.

Verse 53 (bhagavata.6.1.53)

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म गुणैः स्वाभाविकैर्बलात् ॥ ५३ ॥

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt kāryate hy avaśaḥ karma guṇaiḥ svābhāvikair balāt

No one, indeed, can ever remain without acting even for a single moment; he is helplessly compelled to act by the very gunas born of his own inherent nature.

Verse 54 (bhagavata.6.1.54)

लब्ध्वा निमित्तमव्यक्तं व्यक्ताव्यक्तं भवत्युत । यथायोनि यथाबीजं स्वभावेन बलीयसा ॥ ५४ ॥

labdhvā nimittam avyaktaṁ vyaktāvyaktaṁ bhavaty uta yathā-yoni yathā-bījaṁ svabhāvena balīyasā

Having obtained the unseen cause of prior karma, the manifest and unmanifest — the gross and subtle bodies — come into being, shaped according to the womb and the seed, by the overwhelming force of one's own nature.

Verse 55 (bhagavata.6.1.55)

एष प्रकृतिसङ्गेन पुरुषस्य विपर्ययः । आसीत्स एव नचिरादीशसङ्गाद्विलीयते ॥ ५५ ॥

eṣa prakṛti-saṅgena puruṣasya viparyayaḥ āsīt sa eva na cirād īśa-saṅgād vilīyate

This confusion of the soul arises from its contact with material nature; that same confusion is quickly dissolved through contact with the Lord.

Verse 56 (bhagavata.6.1.56)

अयं हि श्रुतसम्पन्नः शीलवृत्तगुणालयः । धृतव्रतो मृदुर्दान्तः सत्यवाङ्मन्त्रविच्छुचिः ॥ ५६ ॥

ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ dhṛta-vrato mṛdur dāntaḥ satya-vāṅ mantra-vic chuciḥ

This man Ajamila had once been rich in Vedic learning, a very storehouse of good character, conduct and virtue; steadfast in his vows, gentle, self-controlled, truthful, versed in the sacred mantras, and pure.

Verse 57 (bhagavata.6.1.57)

गुर्वग्न्यतिथिवृद्धानां शुश्रूषुरनहङ्कृतः । सर्वभूतसुहृत्साधुर्मितवागनसूयकः ॥ ५७ ॥

gurv-agny-atithi-vṛddhānāṁ śuśrūṣur anahaṅkṛtaḥ sarva-bhūta-suhṛt sādhur mita-vāg anasūyakaḥ

He served his guru, the sacred fire, guests and elders; he was free from pride, a well-wisher of all beings, virtuous in conduct, measured in speech, and free from envy.

Verse 58 (bhagavata.6.1.58)

एकदासौ वनं यातः पितृसन्देशकृद् द्विजः । आदाय तत आवृत्तः फलपुष्पसमित्कुशान् ॥ ५८ ॥

ekadāsau vanaṁ yātaḥ pitṛ-sandeśa-kṛd dvijaḥ ādāya tata āvṛttaḥ phala-puṣpa-samit-kuśān

One day this brahmana, carrying out his father's instruction, went into the forest, and was returning after gathering fruits, flowers, sacrificial wood and kusha grass.

Verse 59 (bhagavata.6.1.59)

ददर्श कामिनं कञ्चिच्छूद्रं सह भुजिष्यया । पीत्वा च मधु मैरेयं मदाघूर्णितनेत्रया ॥ ५९ ॥

dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā pītvā ca madhu maireyaṁ madāghūrṇita-netrayā

On the way he saw a lust-driven shudra together with a maidservant who had been drinking the intoxicant maireya, her eyes rolling with the effects of the wine.

Verse 60 (bhagavata.6.1.60)

मत्तया विश्लथन्नीव्या व्यपेतं निरपत्रपम् । क्रीडन्तमनुगायन्तं हसन्तमनयान्तिके ॥ ६० ॥

mattayā viślathan-nīvyā vyapetaṁ nirapatrapam krīḍantam anugāyantaṁ hasantam anayāntike

Intoxicated, her garment slipping loose, shameless and stripped of all propriety, she was playing, singing and laughing there close beside him.

Verse 61 (bhagavata.6.1.61)

दृष्ट्वा तां कामलिप्तेन बाहुना परिरम्भिताम् । जगाम हृच्छयवशं सहसैव विमोहितः ॥ ६१ ॥

dṛṣṭvā tāṁ kāma-liptena bāhunā parirambhitām jagāma hṛc-chaya-vaśaṁ sahasaiva vimohitaḥ

Seeing her embraced by an arm smeared with a scent meant to arouse desire, he suddenly fell, utterly bewildered, under the sway of the lust rising in his own heart.

Verse 62 (bhagavata.6.1.62)

स्तम्भयन्नात्मनात्मानं यावत्सत्त्वं यथाश्रुतम् । न शशाक समाधातुं मनो मदनवेपितम् ॥ ६२ ॥

stambhayann ātmanātmānaṁ yāvat sattvaṁ yathā-śrutam na śaśāka samādhātuṁ mano madana-vepitam

He tried, with whatever strength remained in him, to restrain himself through his own resolve, as he had learned from scripture, but he could not steady his mind, which trembled under the force of passion.

Verse 63 (bhagavata.6.1.63)

तन्निमित्तस्मरव्याजग्रहग्रस्तो विचेतनः । तामेव मनसा ध्यायन् स्वधर्माद्विरराम ह ॥ ६३ ॥

tan-nimitta-smara-vyāja- graha-grasto vicetanaḥ tām eva manasā dhyāyan sva-dharmād virarāma ha

The desire born of that sight seized him as though he were possessed by a spirit; bereft of all good sense and thinking only of her, he abandoned his own brahminical duty.

Verse 64 (bhagavata.6.1.64)

तामेव तोषयामास पित्र्येणार्थेन यावता । ग्राम्यैर्मनोरमैः कामैः प्रसीदेत यथा तथा ॥ ६४ ॥

tām eva toṣayām āsa pitryeṇārthena yāvatā grāmyair manoramaiḥ kāmaiḥ prasīdeta yathā tathā

He set about pleasing her with whatever wealth he had inherited from his father, offering worldly and appealing gifts in whatever way might satisfy her.

Verse 65 (bhagavata.6.1.65)

विप्रां स्वभार्यामप्रौढां कुले महति लम्भिताम् । विससर्जाचिरात्पापः स्वैरिण्यापाङ्गविद्धधीः ॥ ६५ ॥

viprāṁ sva-bhāryām aprauḍhāṁ kule mahati lambhitām visasarjācirāt pāpaḥ svairiṇyāpāṅga-viddha-dhīḥ

His judgment pierced by that wanton woman's sidelong glance, the sinful man swiftly abandoned his own young brahmana wife, who had come to him from a great and noble family.

Verse 66 (bhagavata.6.1.66)

यतस्ततश्चोपनिन्ये न्यायतोऽन्यायतो धनम् । बभारास्याः कुटुम्बिन्याः कुटुम्बं मन्दधीरयम् ॥ ६६ ॥

yatas tataś copaninye nyāyato ’nyāyato dhanam babhārāsyāḥ kuṭumbinyāḥ kuṭumbaṁ manda-dhīr ayam

With his intelligence now dulled, he gathered money from wherever he could, rightly or wrongly, and used it to maintain that woman's family with all her children.

Verse 67 (bhagavata.6.1.67)

यदसौ शास्त्रमुल्लङ्घ्य स्वैरचार्यतिगर्हितः । अवर्तत चिरं कालमघायुरशुचिर्मलात् ॥ ६७ ॥

yad asau śāstram ullaṅghya svaira-cāry ati-garhitaḥ avartata ciraṁ kālam aghāyur aśucir malāt

Thus transgressing the scriptures, living entirely by his own whim, utterly condemned in conduct, he passed a long span of time in this way — his whole life filled with sin, and impure through his own defilement.

Verse 68 (bhagavata.6.1.68)

तत एनं दण्डपाणेः सकाशं कृतकिल्बिषम् । नेष्यामोऽकृतनिर्वेशं यत्र दण्डेन शुद्ध्यति ॥ ६८ ॥

tata enaṁ daṇḍa-pāṇeḥ sakāśaṁ kṛta-kilbiṣam neṣyāmo ’kṛta-nirveśaṁ yatra daṇḍena śuddhyati

Therefore we shall now take this sinner, who has never atoned, before the Wielder of the Rod, Yamaraja himself, where he will be purified through punishment.