Bhagavatapurana 6.1: atha prathamo'dhyāyaḥ

6.1.1

/0 śrīparīkṣiduvāca
nivṛttimārgaḥ kathita ādau bhagavatā yathā /
kramayogopalabdhena brahmaṇā yadasaṃsṛtiḥ //

The auspicious Parīkṣit said: / The path of cessation has been described at the beginning by your lordship, / whereby there is freedom from transmigration through [attaining] Brahman by means of the progressive yoga.

1. The king said:—In the beginning (in Skandha II) the Nivritti course was fully discoursed upon by thy worshipful self, by which course Brahma is reached gradually through several stages and along with him release from Samsara is attained.

6.1.2

pravṛttilakṣaṇaścaiva traiguṇyaviṣayo mune /
yo 'sāvalīnaprakṛterguṇasargaḥ punaḥ punaḥ //

And also [described was] the path of active engagement, O sage, which falls within the realm of the three qualities, / which is the repeated creation of the qualities for him whose material nature has not dissolved.

2. Also (in Skandha II) the Pravritti course, the sphere of the three gunas (i. e., enjoyments in swarga and other regions), O sage, as well as the repeated creation of the gunas (i. e., the gross body) in the case of one on whom Prakriti has not ceased to act.

6.1.3

adharmalakṣaṇā nānā narakāścānuvarṇitāḥ /
manvantaraśca vyākhyāta ādyaḥ svāyambhuvo yataḥ //

The various hells, which are the mark of unrighteousness, have been described, / and the first Manvantara, Svāyambhuva, from which all began, has been explained;

3. The various regions of hell pointed to by unrighteous courses (to which unrighteous courses lead) have also been described; and there the period of the first Manu Swayambhuva was also described.

6.1.4

priyavratottānapadorvaṃśastaccaritāni ca /
dvīpavarṣasamudrādri nadyudyānavanaspatīn //

the lineage of Priyavrata and Uttānapāda and their deeds; / the continents, lands, oceans, mountains, rivers, gardens, and forest trees;

4 & 5. Thou hast been pleased to describe the race of Priyavrata and Uttanapada and their history (life and works); Dwipas, Varshas, oceans, mountains, rivers, gardens, and the great trees; the arrangements of the earth, with its divisions, definition and dimensions, heavenly bodies and nether regions of hell as they were created by the Lord.

6.1.5

dharāmaṇḍalasaṃsthānaṃ bhāgalakṣaṇamānataḥ /
jyotiṣāṃ vivarāṇāṃ ca yathedamasṛjadvibhuḥ //

the structure of the earthly sphere according to its divisions, characteristics, and measurements; / and the celestial bodies and subterranean regions, as the all-pervading Lord created them.

6.1.6

adhuneha mahābhāga yathaiva narakān naraḥ /
nānograyātanān neyāt tan me vyākhyātumarhasi //

Now, O fortunate one, explain to me how a person / might never enter those hells of diverse, fierce torments.

6. O highly blessed sage, mayst thou be pleased now to tell me here of that course by which man may not fall into those regions of hell of various horrible and unbearable sufferings.

6.1.7

/0 śrīśuka uvāca
na cedihaivāpacitiṃ yathāṃhasaḥ kṛtasya kuryān manauktapāṇibhiḥ /
dhruvaṃ sa vai pretya narakān upaiti ye kīrtitā me bhavatastigmayātanāḥ //

Śrī Śuka said: / If a person does not perform expiation right here for the sin he has committed with mind, speech, and body, / he surely enters after death the hells of fierce torments that I have described to you.

7. Sri Suka said:—If a man should not properly expiate just in this very world for the sin committed in (thought) word and deed, he certainly after death falls into those regions of hell which I have described to thee as places of very cruel tormentation.

6.1.8

tasmāt puraivāśviha pāpaniṣkṛtau yateta mṛtyoravipadyatātmanā /
doṣasya dṛṣṭvā gurulāghavaṃ yathā bhiṣak cikitseta rujāṃ nidānavit //

Therefore, even before death, while the self has not collapsed, one should quickly strive for atonement for sin right here, / perceiving the gravity or lightness of the fault, just as a physician who knows the cause treats illnesses.

8. Therefore a man should, before death overtakes him while the body is not yet disabled, try soon to expiate for sin here, considering its serious, or according to its simple, character, greatness or smallness, just as a physician able to know the causes of the disease would adopt remedies.

6.1.9

/0 śrīrājovāca
dṛṣṭaśrutābhyāṃ yat pāpaṃ jānannapy ātmano 'hitam /
karoti bhūyo vivaśaḥ prāyaścittamatho katham //

The king said: / Knowing from what has been seen and heard that sin is harmful to oneself, / a person helplessly commits it again; then how does expiation avail?

9. The king said:—If, though from observation and precept he sees what is sinful and evil to himself (in the long run), he should lose control over himself and again and again commit sin, how could the course of expiation be of any avail (to him)?

6.1.10

kvacin nivartate 'bhadrāt kvacic carati tat punaḥ /
prāyaścittamatho 'pārthaṃ manye kuñjaraśaucavat //

Sometimes one refrains from evil, and sometimes one practices it again; / therefore I consider expiation futile, like an elephant’s bath.

10. Sometimes he refrains from sin and sometimes he does it again; hence expiation is of no use, I think, like the washing of an elephant.

6.1.11

/0 śrībādarāyaṇiruvāca
karmaṇā karmanirhāro na hy ātyantika iṣyate /
avidvadadhikāritvāt prāyaścittaṃ vimarśanam //

The son of Bādarāyaṇa said: / The removal of action through action is not considered final, / because an action-remedy pertains only to the ignorant; discernment is true expiation.

11. Sri Suka said:— Certainly the removal of the sin (which action) is not admitted to be absolute and complete and final by means of ritualistic Karma (action); for that is only the sphere of the ignorant, while true knowledge is real (complete) expiation therefor.

6.1.12

nāśnataḥ pathyamevānnaṃ vyādhayo 'bhibhavanti hi /
evaṃ niyamakṛdrājan śanaiḥ kṣemāya kalpate //

Indeed, diseases do not overcome someone who eats only wholesome food; / thus, O King, one who observes discipline gradually becomes fit for welfare.

12. Diseases do not indeed invade those who eat only the wholesome food; similarly, O King, he who practises self-discipline is gradually able to attain (knowledge of Truth *i.e.*, the fearless state).

6.1.13

tapasā brahmacaryeṇa śamena ca damena ca /
tyāgena satyaśaucābhyāṃ yamena niyamena vā //

Through asceticism, celibacy, tranquility, self-control, / renunciation, truthfulness, purity, restraint, or observance,

13. & 14. By self-denial (austerities), perfect celibacy, control of mind and other organs, charitable gifts, truthfulness, cleanliness, innocence, pious habits, devotion of mind and heart, the wise who know what righteousness is and who are full of faith, rid themselves of their sin however grave, committed in thought, word or deed, as easily as the fire destroys a bush of bamboos.

6.1.14

dehavāgbuddhijaṃ dhīrā dharmajñāḥ śraddhayānvitāḥ /
kṣipanty aghaṃ mahadapi veṇugulmamivānalaḥ //

the steadfast, who know dharma and are endowed with faith, / cast off even great sin born of body, speech, and intellect, like fire burns a clump of bamboo.

6.1.15

kecit kevalayā bhaktyā vāsudevaparāyaṇāḥ /
aghaṃ dhunvanti kārtsnyena nīhāramiva bhāskaraḥ //

Some, however, devoted solely to Vāsudeva by pure devotion, / shake off sin entirely, as the sun dispels mist.

15. Some absolutely devoted to Vasudeva so completely shake off their sin by the force of unmixed devotion, even as the sun dispels mist.

6.1.16

na tathā hy aghavān rājan pūyeta tapāadibhiḥ /
yathā kṛṣṇārpitaprāṇastatpuruṣaniṣevayā //

Indeed, a sinner would not be purified, O King, by austerities and the like, / as he is by the service of the Lord's servants, having dedicated his life to Kṛṣṇa.

16. O king, a sinful person is not indeed purified so surely and thoroughly by his Tapas and other means as a person who devotes himself life and soul to Sri Krishna does by service to His devotees.

6.1.17

sadhrīcīno hy ayaṃ loke panthāḥ kṣemo 'kutobhayaḥ /
suśīlāḥ sādhavo yatra nārāyaṇaparāyaṇāḥ //

For this path in the world is upright, safe, and free from fear, / where well-behaved, virtuous devotees are devoted entirely to Nārāyaṇa.

17. In this world this indeed is the best and safest way; free from all fear, in which the righteous and truly pious men devoted to Narayana are found (for help).

6.1.18

prāyaścittāni cīrṇāni nārāyaṇaparāṅmukham /
na niṣpunanti rājendra surākumbhamivāpagāḥ //

Expiations that have been performed do not purify one who has turned his back on Nārāyaṇa, / O king of kings, just as rivers cannot purify a jar of liquor.

18. All acts performed in expiation of sin do not at all purify him who has, O king, set his face against Narayana, just as no rivers can purify a liquor pot.

6.1.19

sakṛn manaḥ kṛṣṇapadāravindayor niveśitaṃ tadguṇarāgi yairiha /
na te yamaṃ pāśabhṛtaśca tadbhaṭān svapne 'pi paśyanti hi cīrṇaniṣkṛtāḥ //

Those who have once placed their mind upon Kṛṣṇa's lotus feet, taking delight in His qualities in this world, / having performed the true atonement, do not see Yama or his noose-bearing attendants even in a dream.

19. Those, who but once in this life set on the lotus-like feet of Krishna—their mind which is charmed with their excellent qualities, do not see (meet) Yama or his messengers armed with ropes, even in a dream; for such devotees have indeed performed every act of expiation (in the shape of their devotion).

6.1.20

atra codāharantīmamitihāsaṃ purātanam /
dūtānāṃ viṣṇuyamayoḥ saṃvādastaṃ nibodha me //

Regarding this, they recount this ancient history, / the dialogue between the messengers of Viṣṇu and Yama; learn it from me.

20. In relation to this topic there is an old story told of actual occurence. It is a conversation between the messengers of Vishnu and those of Yama. Listen to it as I tell thee.

6.1.21

kānyakubje dvijaḥ kaściddāsīpatirajāmilaḥ /
nāmnā naṣṭasadācāro dāsyāḥ saṃsargadūṣitaḥ //

In Kānyakubja there was a certain twice-born man, the keeper of a maidservant, named Ajāmila, / whose righteous conduct was ruined, corrupted by association with a maidservant.

21. In the country of Kanyakubja there was a Brahmana called Ajamila who wed a female servant, became defiled by his association with her and (thus) was divested of his pious habits and conduct.

6.1.22

bandyakṣaiḥ kaitavaiścauryairgarhitāṃ vṛttimāsthitaḥ /
bibhrat kuṭumbamaśuciryātayāmāsa dehinaḥ //

Taking up a despicable livelihood through highway robbery, gambling, deceit, and theft, / impure, maintaining his family, he brought torment to living beings.

22. By ransoming captives, gambling, fraud, and theft he made a reproachful living and maintained his family; and given to impious habits he put other creatures to sufferings.

6.1.23

evaṃ nivasatastasya lālayānasya tatsutān /
kālo 'tyagān mahān rājannaṣṭāśītyāyuṣaḥ samāḥ //

As he lived in this way, fondling her sons, / a great span of time passed, O King: eighty-eight years of his life.

23. Thus lived he caressing her children and, O king, a long period of 88 years of life rolled over him.

6.1.24

tasya pravayasaḥ putrā daśa teṣāṃ tu yo 'vamaḥ /
bālo nārāyaṇo nāmnā pitrośca dayito bhṛśam //

To that aged man there were ten sons, and the youngest among them, / a child named Nārāyaṇa, was exceedingly dear to the parents.

24. By the time he had grown old he had ten sons, the youngest of whom, yet a child called Narayana, was the great pet to his parents.

6.1.25

sa baddhahṛdayastasminnarbhake kalabhāṣiṇi /
nirīkṣamāṇastallīlāṃ mumude jaraṭho bhṛśam //

His heart tied to that child who spoke babbling words, / watching his child's play, the old man rejoiced exceedingly.

25. With his heart attached to that sweetly lisping child the old man was highly rejoiced to witness its sports.

6.1.26

bhuñjānaḥ prapiban khādan bālakaṃ snehayantritaḥ /
bhojayan pāyayan mūḍho na vedāgatamantakam //

Eating, drinking, and taking food, bound by affection for the boy, / feeding and giving drink to him, the foolish man did not notice death approaching.

26. In his overwhelming attachment, deep in love with that child, he ate and drank and chewed, any thing, only after he had fed him, made him drink and (in this course in life) the foolish man

failed to see the approaching Death.

6.1.27

sa evaṃ vartamāno 'jño mṛtyukāla upasthite /
matiṃ cakāra tanaye bāle nārāyaṇāhvaye //

Living in this manner, ignorant, when the time of death arrived, / he fixed his mind on his son, the child whose name was Nārāyaṇa.

27. Thus lived on the foolish man; and when life was drawing to a close he wholly gave his mind to his young son called Narayana.

6.1.28

sa pāśahastāṃstrīn dṛṣṭvā puruṣān atidāruṇān /
vakratuṇḍān ūrdhvaromṇa ātmānaṃ netumāgatān //

Seeing three extremely terrifying persons with nooses in hand, / with crooked faces and erect hair, who had come to carry him off,

28. (Then) he beheld three persons looking very frightful, with wry faces, holding nooses in their hands, with their hair (on the body) standing erect and stiff, who had come to carry him away.

6.1.29

dūre krīḍanakāsaktaṃ putraṃ nārāyaṇāhvayam /
plāvitena svareṇoccairājuhāvākulendriyaḥ //

his senses bewildered, he called out loudly with a tearful voice / to his son named Nārāyaṇa, who was absorbed in play at a distance.

29. His senses bewildered he called out in a loud prolonged voice to his son Narayana who was at a distance playing with his toys.

6.1.30

niśamya mriyamāṇasya mukhato harikīrtanam /
bharturnāma mahārāja pārṣadāḥ sahasāpatan //

Hearing the glorification of Hari, the name of their master, / from the mouth of the dying man, O Great King, the attendants immediately arrived.

30. Having heard, O great king, the name of their Lord (Hari) uttered by the dying man, His angels at once hastened (to the spot),

6.1.31

vikarṣato 'ntarhṛdayāddāsīpatimajāmilam /
yamapreṣyān viṣṇudūtā vārayāmāsurojasā //

As they were pulling Ajāmila, the maidservant's husband, from within the heart, / the messengers of Viṣṇu forcibly stopped the servants of Yama.

31. And when they saw the messengers of Yama dragging out, from the heart, Ajamila the husband of the female servant, Hari’s angels stopped them by force.

6.1.32

ūcurniṣedhitāstāṃste vaivasvatapuraḥsarāḥ /
ke yūyaṃ pratiṣeddhāro dharmarājasya śāsanam //

Stopped by them, the heralds of Vaivasvata said: / 'Who are you to obstruct the command of the King of Dharma?

32. When thus obstructed, those messengers of Yama said to them, who are you that stand in the way of carrying out Yama’s command?

6.1.33

kasya vā kuta āyātāḥ kasmādasya niṣedhatha /
kiṃ devā upadevā yā yūyaṃ kiṃ siddhasattamāḥ //

Whose servants are you, or from where have you come, and why do you obstruct this? / Are you gods, demigods, or the best of perfected beings?

33. Who is your master? Whence do you come? Why do you prevent this? Are you the gods Gandharvas or the worthy Siddhas?

6.1.34

sarve padmapalāśākṣāḥ pītakauśeyavāsasaḥ /
kirīṭinaḥ kuṇḍalino lasatpuṣkaramālinaḥ //

All of you have eyes like lotus petals and wear yellow silk garments, / adorned with diadems, earrings, and radiant lotus garlands;

34. You have eyes like lotus-petals and wear yellow silk raiments, crowns, ear-rings and shining lotus garlands.

6.1.35

sarve ca nūtnavayasaḥ sarve cārucaturbhujāḥ /
dhanurniṣaṅgāsigadā śaṅkhacakrāmbujaśriyaḥ //

all of you are of youthful age, and all have handsome four-armed forms, / possessing the splendor of bows, quivers, swords, clubs, conches, discs, and lotuses;

35. You are all in the prime of youth, all have four beautiful arms, all look splendid with bows, quivers, swords, gada, sankha, chakra and padma.

6.1.36

diśo vitimirālokāḥ kurvantaḥ svena tejasā /
kimarthaṃ dharmapālasya kiṅkarān no niṣedhatha //

rendering the directions dispelled of darkness by your own radiance— / for what purpose do you obstruct us, the servants of the guardian of dharma?'

36. And by your own lustre you dispel darkness from all the directions and fill them with light; why do you obstruct the messengers of the God that protects righteousness.

6.1.37

/0 śrīśuka uvāca
ity ukte yamadūtaiste vāsudevoktakāriṇaḥ /
tān pratyūcuḥ prahasyedaṃ meghanirhrādayā girā //

Śrī Śuka said: / When thus addressed by those messengers of Yama, they who execute the words of Vāsudeva / laughed and answered them in a voice echoing like thunder:

37. Sri Suka said:—When the messengers of Yama spoke thus, the angels who do the command of Vasudeva laughed out and gave them this reply in accents sublime like rolling thunder.

6.1.38

/0 śrīviṣṇudūtā ūcuḥ
yūyaṃ vai dharmarājasya yadi nirdeśakāriṇaḥ /
brūta dharmasya nastattvaṃ yac cādharmasya lakṣaṇam //

The messengers of Viṣṇu said: / 'If you are indeed the executors of the orders of the King of Dharma, / then speak to us the truth of dharma and the characteristic of unrighteousness.

38. Vishnu’s messengers said:—If indeed you do the bidding of Dharmaraja, please tell us of the true nature of Dharma and its

distinguishing feature (of Dharma as well as Adharma).

6.1.39

kathaṃ sviddhriyate daṇḍaḥ kiṃ vāsya sthānamīpsitam /
daṇḍyāḥ kiṃ kāriṇaḥ sarve āho svit katicin nṛṇām //

How, indeed, is punishment administered, or what is its designated object? / Are all agents among men punishable, or only some?'

39. How is punishment dealt out? and what or who is it that is intended to be its (proper) object? who are punishable and for what acts? Are all of men punishable or only some of them?

6.1.40

/0 yamadūtā ūcuḥ
vedapraṇihito dharmo hy adharmastadviparyayaḥ /
vedo nārāyaṇaḥ sākṣāt svayambhūriti śuśruma //

The messengers of Yama said: / 'Dharma is that which is enjoined by the Veda, and unrighteousness is its opposite; / the Veda is Nārāyaṇa Himself, self-born—so we have heard.

40. Yama's messengers said:— What is laid down in the Vedas (as fit to be done) is Dharma and what is contrary to it is *A-Dharma*. We have heard that the Veda is directly the self-existent (absolute) Lord Narayana(by whom it is revealed to the world).

6.1.41

yena svadhāmny amī bhāvā rajaḥsattvatamomayāḥ /
guṇanāmakriyārūpairvibhāvyante yathātatham //

By Him, within His own abode, all these entities composed of passion, purity, and darkness / are manifested just as they are through qualities, names, activities, and forms.

41. It is the Almighty Lord by whom and on whose power stand supported all these beings that are dominated by Rajas, Satva, and Tamas and observed to be severally characterised by (different) qualities, names (as Brahmana, Kshatriya, and so on), duties(as the study of Veda and the like) and forms or social distinctions (as Varna and Asrama).

6.1.42

sūryo 'gniḥ khaṃ maruddevaḥ somaḥ sandhyāhanī diśaḥ /
kaṃ kuḥ svayaṃ dharma iti hy ete daihyasya sākṣiṇaḥ //

The sun, fire, sky, wind, the deity of the moon, evening, day, the directions, / water, earth, the self, and dharma—these indeed are witnesses to the embodied being.

42. Surya, Agni, the sky, Marut (wind), cows (and the gods present in them), the moon, the evening or the morning tide, Day and Night, Directions, Water, Earth, Time and (the god) Dharma (Righteousness)—all these are indeed witnesses to the action of the Jiva conditioned by the body.

6.1.43

etairadharmo vijñātaḥ sthānaṃ daṇḍasya yujyate /
sarve karmānurodhena daṇḍamarhanti kāriṇaḥ //

When unrighteousness is perceived by these, punishment is suitably applied; / all agents deserve punishment according to their actions.

43. Unrighteousness is witnessed by these and it becomes a fit reason for inflicting punishment; all that are engaged in doing it suffer punishment according to the character of their action.

6.1.44

sambhavanti hi bhadrāṇi viparītāni cānaghāḥ /
kāriṇāṃ guṇasaṅgo 'sti dehavān na hy akarmakṛt //

For good actions as well as their opposites arise, O sinless ones; / agents have connection with the qualities of nature, for no embodied being is without action.

44. O sinless ones, both good and evil actions are done as a matter of course; for, all active agents are in association with gunas and no one invested with a body could be without doing something.

6.1.45

yena yāvān yathādharmo dharmo veha samīhitaḥ /
sa eva tatphalaṃ bhuṅkte tathā tāvadamutra vai //

To the extent, and in the manner, that unrighteousness or dharma is performed by anyone here, / he alone experiences its fruit in that same manner and to that same extent in the hereafter.

45. According to the extent and the manner of Dharma or Adharma that is practised by any one in the world here, the self-same person enjoys its fruit in the other world in the same manner and to the same extent.

6.1.46

yatheha devapravarāstraividhyamupalabhyate /
bhūteṣu guṇavaicitryāt tathānyatrānumīyate //

Just as a threefold division among living beings is observed here, O best of gods, / owing to the diversity of the qualities of nature, so too it is inferred elsewhere.

46. O great gods, just as the three-fold distinction is in observation here (in this life) among beings, on account of the various peculiarities in their qualities; so also similar distinction is inferred to exist in reation to other lives.

6.1.47

vartamāno 'nyayoḥ kālo guṇābhijñāpako yathā /
evaṃ janmānyayoretaddharmādharmanidarśanam //

Just as the present time indicates the qualities of the other two, / so this birth indicates the dharma and unrighteousness of the other two births.

47. Just as the time present indicates the character of the other two divisions of time (past and future), so the present life is an index to the righteous or unrighteous courses of life in the past or in the future.

6.1.48

manasaiva pure devaḥ pūrvarūpaṃ vipaśyati /
anumīmāṃsate 'pūrvaṃ manasā bhagavān ajaḥ //

The unborn, glorious Lord perceives the prior form by the mind alone in his city, / and by the mind he reflects upon that which has not yet occurred.'

48. The god Yama remaining in his own city (region), (or the Antaryamin of Jiva) distinctly sees with his own mental vision what the previous state was, in merit or demerit, of the Jiva in the past and he considers properly what the future state should be by the power of his mind; for he is the god of perfect wisdom.

6.1.49

yathājñastamasā yukta upāste vyaktameva hi /
na veda pūrvamaparaṃ naṣṭajanmasmṛtistathā //

Just as an ignorant person, enveloped in darkness, perceives only the manifest [body] / and knows neither the preceding nor the subsequent, so too one whose memory of past births is lost.

49. Like a person in sleep, the ignorant man knows but what is manifest, in the present gross existence and indentifies himself with the body and other things; but he does not see the past or the future, as he has lost (all) memory of past lives.

6.1.50

pañcabhiḥ kurute svārthān pañca vedātha pañcabhiḥ /
ekastu ṣoḍaśena trīn svayaṃ saptadaśo 'śnute //

Through five [organs of action] he carries out his pursuits, through five [organs of perception] he cognises five [objects]; / but the one [spirit], as the seventeenth, himself experiences three [states] through the sixteenth, [the mind].

50. With the five (physical organs) he does all his work and with the five (senses) he knows (cognises) the five objects; and he, singly, by himself, along with the sixteenth (mind), becomes the seventeenth (and as such) enjoys the three-fold objects which are presented by the sense organs, physical organs and mental faculties.

6.1.51

tadetat ṣoḍaśakalaṃ liṅgaṃ śaktitrayaṃ mahat /
dhatte 'nusaṃsṛtiṃ puṃsi harṣaśokabhayārtidām //

This subtle body of sixteen constituents, bearing the three powers and vast, / maintains in the person continuous transmigration, which brings joy, sorrow, fear, and pain.

51. And this subtle body (Linga) which has no beginning and is the effect of the three forces or gunas and (the aforesaid sixteen parts) continues to keep man in Samsara (in the cycle of births and deaths) which is the source of joy, grief, fear, and afflicton.

6.1.52

dehy ajño 'jitaṣaḍvargo necchan karmāṇi kāryate /
kośakāra ivātmānaṃ karmaṇācchādya muhyati //

The embodied soul, ignorant and failing to subdue the group of six [senses], is compelled to perform actions against his will; / covering himself with action like a silkworm [in its cocoon], he is bewildered.

52. The Jiva who, invested with a body and steeped in ignorance, has no control over the sixfold passions, is, though reluctant, made to do actions and like a caterpillar he lies buried in the result of his own activity and stands bewildered (not knowing how to get out).

6.1.53

na hi kaścit kṣaṇamapi jātu tiṣṭhaty akarmakṛt /
kāryate hy avaśaḥ karma guṇaiḥ svābhāvikairbalāt //

For no one ever remains without performing action even for a moment; / helpless indeed, one is forced to act by the qualities inherent to nature.

53. No one remains inactive even for a moment; every one is powerlessly forced to do some Karma by the three qualities that are natural, i.e., by passions instituted and induced by tendencies implanted by actions of previous lives.

6.1.54

labdhvā nimittamavyaktaṃ vyaktāvyaktaṃ bhavaty uta /
yathāyoni yathābījaṃ svabhāvena balīyasā //

Having obtained a cause, the unmanifest becomes both manifest and unmanifest, / according to the womb and according to the seed, through the overpowering force of nature.

54. When there is an operating cause as the unseen principle there comes into existence a subtle or gross body which takes after the mother in respect of species and after the father in respect of qualities.

6.1.55

eṣa prakṛtisaṅgena puruṣasya viparyayaḥ /
āsīt sa eva na cirādīśasaṅgādvilīyate //

This error of the person arose through association with material nature; / and that very [error] dissolves before long through association with the Lord.

55. This contrary state of the Jiva is due to its association with Prakriti and by virtue of association with (devotion to) the Lord, the same undesirable state vanishes before long.

6.1.56

ayaṃ hi śrutasampannaḥ śīlavṛttaguṇālayaḥ /
dhṛtavrato mṛdurdāntaḥ satyavāṅ mantravic chuciḥ //

This [brahmin] indeed was endowed with sacred learning, an abode of good character, conduct, and virtues, / observant of vows, gentle, self-controlled, truthful in speech, knowing the mantras, and pure;

56. This Ajamila had the advantage of sastraic study, and was an abode of good nature, possessed of good pious habits, patience (and other) excellent qualities; was (originally) strict in observing vows, was gentle and had his senses under control; he was truthful and pure and capable of giving or taking counsel.

6.1.57

gurvagnyatithivṛddhānāṃ śuśrūṣuranahaṅkṛtaḥ /
sarvabhūtasuhṛt sādhurmitavāg anasūyakaḥ //

attentive to teachers, the sacred fires, guests, and elders, free from pride, / a friend to all beings, virtuous, restrained in speech, and free from malice.

57. Untouched by pride he devoted himself to the service of his preceptors, sacred fire, guests and aged men; he was a friend to all beings; righteous, sparing in words and free from jealousy.

6.1.58

ekadāsau vanaṃ yātaḥ pitṛsandeśakṛddvijaḥ /
ādāya tata āvṛttaḥ phalapuṣpasamitkuśān //

Once this twice-born, having gone to the forest to carry out his father's bidding, / returned from there bearing fruits, flowers, sacrificial firewood, and kuśa grass.

58. Once he (the brahmin) had gone into the forests (wood) to do his father's bidding and there having collected fruits, flowers,

sacrificial sticks and kusa grass, he was returning (home).

6.1.59

dadarśa kāminaṃ kañcic chūdraṃ saha bhujiṣyayā /
pītvā ca madhu maireyaṃ madāghūrṇitanetrayā //

He saw a certain lustful Śūdra with a maidservant, / who, having drunk maireya wine, had eyes rolling with intoxication,

59. (On his way) he saw a Sudra paramour in company with his love (a servant-maid) who drunk with liquor had her eyes swimming through intoxication.

6.1.60

mattayā viślathannīvyā vyapetaṃ nirapatrapam /
krīḍantamanugāyantaṃ hasantamanayāntike //

drunk, her waistcloth slipping off, shameless and unrestrained, / sporting, singing along, and laughing with him near at hand.

60. (He saw) the Sudra with no sense of decency and feelings of shame, dancing, singing, laughing with that woman standing almost naked by his side.

6.1.61

dṛṣṭvā tāṃ kāmaliptena bāhunā parirambhitām /
jagāma hṛcchayavaśaṃ sahasaiva vimohitaḥ //

Seeing her embraced by [the Śūdra's] arm smeared with lust, / he fell immediately under the sway of desire, completely bewildered.

61. Having seen her embraced in his arms under the force of passion, Ajamila at once lost his reason and fell under the sway of the passion of love.

6.1.62

stambhayannātmanātmānaṃ yāvat sattvaṃ yathāśrutam /
na śaśāka samādhātuṃ mano madanavepitam //

Restraining himself by his own resolve, as far as his strength and learning permitted, / he was unable to steady his mind, which was shaken by love.

62. Trying to steady himself with all the forces of his own judgment [with all the strength of his mind] and his learning, he was not able to quiet the heart that was agitated by Cupid.

6.1.63

tannimittasmaravyāja grahagrasto vicetanaḥ /
tāmeva manasā dhyāyan svadharmādvirarāma ha //

Seized by the illusion of desire caused by her, deprived of his senses, / meditating on her alone in his mind, he indeed abandoned his own dharma.

63. Possessed by the devil of Cupid at her instance and deprived of discrimination he thought of nothing but her and ceased to do all his own religious duties.

6.1.64

tāmeva toṣayāmāsa pitryeṇārthena yāvatā /
grāmyairmanoramaiḥ kāmaiḥ prasīdeta yathā tathā //

He gratified her with all the wealth inherited from his father, / so that she would be pleased by delightful, sensual pleasures.

64. He proceeded to propitiate her alone with all his ancestral wealth and with vulgar courses of pleasures fascinating to the vulgar, so that she might be pleased with him (so as to win her favour).

6.1.65

viprāṃ svabhāryāmaprauḍhāṃ kule mahati lambhitām /
visasarjācirāt pāpaḥ svairiṇyāpāṅgaviddhadhīḥ //

The wicked man soon abandoned his youthful brahmin wife, / obtained from a noble family, his mind pierced by the glances of that unchaste woman.

65. Further, completely rid of reason by the glances of that unchaste woman, he, the wretch of that brahmin, soon abandoned his brahmin wife, young and born of good family.

6.1.66

yatastataścopaninye nyāyato 'nyāyato dhanam /
babhārāsyāḥ kuṭumbinyāḥ kuṭumbaṃ mandadhīrayam //

Bringing wealth from wherever he could, by fair means or foul, / this foolish-minded man maintained the household of this mistress.

66. The foolish man earned money in all possible ways, fair and foul, and maintained her large family.

6.1.67

yadasau śāstramullaṅghya svairacāry atigarhitaḥ /
avartata ciraṃ kālamaghāyuraśucirmalāt //

Because he transgressed the sacred texts, lived unrestrained, and was utterly condemned, / he passed a long time, his life full of sins, impure through defilement.

67. Since he violated the sastra, gave himself up to license and was condemned by the worthy and lived a sinful life immersed in filth and eating of the dirt,

6.1.68

tata enaṃ daṇḍapāṇeḥ sakāśaṃ kṛtakilbiṣam /
neṣyāmo 'kṛtanirveśaṃ yatra daṇḍena śuddhyati //

Therefore, we shall lead this perpetrator of sins, who has made no atonement, / to the presence of the Staff-Bearer [Yama], where he will be purified by punishment."

68. And since he committed sin only and did nothing in expiation, we take him to the presence of the god Yama (who wields the rod of punishment) where he is to get himself purified by the rod.