Śrīmad Bhāgavatam |Canto 3 Chapter 30
Description by Lord Kapila of Adverse Fruitive Activities
tasyaitasya jano nūnaṁ
kālyamāno ’pi balino
vāyor iva ghanāvaliḥ
kapilaḥ uvāca — Lord Kapila said; tasya etasya — of this very time factor; janaḥ — person; nūnam — certainly; na — not; ayam — this; veda — knows; uru-vikramam — the great strength; kālyamānaḥ — being carried off; api — although; balinaḥ — powerful; vāyoḥ — of the wind; iva — like; ghana — of clouds; āvaliḥ — a mass.
The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the wind, a person engaged in material consciousness does not know the powerful strength of the time factor, by which he is being carried.
yaṁ yam artham upādatte
taṁ taṁ dhunoti bhagavān
pumāñ chocati yat-kṛte
yam yam — whatever; artham — object; upādatte — one acquires; duḥkhena — with difficulty; sukha-hetave — for happiness; tam tam — that; dhunoti — destroys; bhagavān — the Supreme Personality of Godhead; pumān — the person; śocati — laments; yat-kṛte — for which reason.
Whatever is produced by the materialist with great pain and labor for so-called happiness, the Supreme Personality, as the time factor, destroys, and for this reason the conditioned soul laments.
yad adhruvasya dehasya
dhruvāṇi manyate mohād
yat — because; adhruvasya — temporary; dehasya — of the body; sa-anubandhasya — with that which is related; durmatiḥ — a misguided person; dhruvāṇi — permanent; manyate — thinks; mohāt — because of ignorance; gṛha — home; kṣetra — land; vasūni — wealth; ca — and.
The misguided materialist does not know that his very body is impermanent and that the attractions of home, land and wealth, which are in relationship to that body, are also temporary. Out of ignorance only, he thinks that everything is permanent.
jantur vai bhava etasmin
yāṁ yāṁ yonim anuvrajet
tasyāṁ tasyāṁ sa labhate
nirvṛtiṁ na virajyate
jantuḥ — the living entity; vai — certainly; bhave — in worldly existence; etasmin — this; yām yām — whatever; yonim — species; anuvrajet — he may obtain; tasyām tasyām — in that; saḥ — he; labhate — achieves; nirvṛtim — satisfaction; na — not; virajyate — is averse.
The living entity, in whatever species of life he appears, finds a particular type of satisfaction in that species, and he is never averse to being situated in such a condition.
naraka-stho ’pi dehaṁ vai
na pumāṁs tyaktum icchati
nārakyāṁ nirvṛtau satyāṁ
naraka — in hell; sthaḥ — situated; api — even; deham — body; vai — indeed; na — not; pumān — person; tyaktum — to leave; icchati — wishes; nārakyām — hellish; nirvṛtau — enjoyment; satyām — when existing; deva-māyā — by the illusory energy of Viṣṇu; vimohitaḥ — deluded.
The conditioned living entity is satisfied in his own particular species of life; while deluded by the covering influence of the illusory energy, he feels little inclined to cast off his body, even when in hell, for he takes delight in hellish enjoyment.
ātmānaṁ bahu manyate
ātma — body; jāyā — wife; suta — children; agāra — home; paśu — animals; draviṇa — wealth; bandhuṣu — in friends; nirūḍha-mūla — deep-rooted; hṛdayaḥ — his heart; ātmānam — himself; bahu — highly; manyate — he thinks.
Such satisfaction with one’s standard of living is due to deep-rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.
karoty avirataṁ mūḍho
sandahyamāna — burning; sarva — all; aṅgaḥ — his limbs; eṣām — these family members; udvahana — for maintaining; ādhinā — with anxiety; karoti — he performs; aviratam — always; mūḍhaḥ — the fool; duritāni — sinful activities; durāśayaḥ — evil-minded.
Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society.
asatīnāṁ ca māyayā
ākṣipta — charmed; ātma — heart; indriyaḥ — his senses; strīṇām — of women; asatīnām — false; ca — and; māyayā — by māyā; rahaḥ — in a solitary place; racitayā — displayed; ālāpaiḥ — by the talking; śiśūnām — of the children; kala-bhāṣiṇām — with sweet words.
He gives heart and senses to a woman, who falsely charms him with māyā. He enjoys solitary embraces and talking with her, and he is enchanted by the sweet words of the small children.
sukhavan manyate gṛhī
gṛheṣu — in family life; kūṭa-dharmeṣu — involving the practice of falsehood; duḥkha-tantreṣu — spreading miseries; atandritaḥ — attentive; kurvan — doing; duḥkha-pratīkāram — counteraction of miseries; sukha-vat — as happiness; manyate — thinks; gṛhī — the householder.
The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reactions of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy.
arthair āpāditair gurvyā
hiṁsayetas-tataś ca tān
puṣṇāti yeṣāṁ poṣeṇa
śeṣa-bhug yāty adhaḥ svayam
arthaiḥ — by wealth; āpāditaiḥ — secured; gurvyā — great; hiṁsayā — by violence; itaḥ-tataḥ — here and there; ca — and; tān — them (family members); puṣṇāti — he maintains; yeṣām — of whom; poṣeṇa — because of the maintenance; śeṣa — remnants; bhuk — eating; yāti — he goes; adhaḥ — downwards; svayam — himself.
He secures money by committing violence here and there, and although he employs it in the service of his family, he himself eats only a little portion of the food thus purchased, and he goes to hell for those for whom he earned the money in such an irregular way.
ārabdhāyāṁ punaḥ punaḥ
parārthe kurute spṛhām
vārtāyām — when his occupation; lupyamānāyām — is hampered; ārabdhāyām — undertaken; punaḥ punaḥ — again and again; lobha — by greed; abhibhūtaḥ — overwhelmed; niḥsattvaḥ — ruined; para-arthe — for the wealth of others; kurute spṛhām — he longs.
When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed.
śriyā vihīnaḥ kṛpaṇo
dhyāyañ chvasiti mūḍha-dhīḥ
kuṭumba — his family; bharaṇa — in maintaining; akalpaḥ — unable; manda-bhāgyaḥ — the unfortunate man; vṛthā — in vain; udyamaḥ — whose effort; śriyā — beauty, wealth; vihīnaḥ — bereft of; kṛpaṇaḥ — wretched; dhyāyan — grieving; śvasiti — he sighs; mūḍha — bewildered; dhīḥ — his intelligence.
Thus the unfortunate man, unsuccessful in maintaining his family members, is bereft of all beauty. He always thinks of his failure, grieving very deeply.
nādriyante yathā pūrvaṁ
kīnāśā iva go-jaram
evam — thus; sva-bharaṇa — to maintain them; akalpam — unable; tat — his; kalatra — wife; ādayaḥ — and so on; tathā — so; na — not; ādriyante — do respect; yathā — as; pūrvam — before; kīnāśāḥ — farmers; iva — like; go-jaram — an old ox.
Seeing him unable to support them, his wife and others do not treat him with the same respect as before, even as miserly farmers do not accord the same treatment to their old and worn-out oxen.
bhriyamāṇaḥ svayam bhṛtaiḥ
tatra — there; api — although; ajāta — not arisen; nirvedaḥ — aversion; bhriyamāṇaḥ — being maintained; svayam — by himself; bhṛtaiḥ — by those who were maintained; jarayā — by old age; upātta — obtained; vairūpyaḥ — deformation; maraṇa — death; abhimukhaḥ — approaching; gṛhe — at home.
The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet ultimate death.
āste — he remains; avamatyā — negligently; upanyastam — what is placed; gṛha-pālaḥ — a dog; iva — like; āharan — eating; āmayāvī — diseased; apradīpta-agniḥ — having dyspepsia; alpa — little; āhāraḥ — eating; alpa — little; ceṣṭitaḥ — his activity.
Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid who cannot work any more.
vāyunā — by air; utkramatā — bulging out; uttāraḥ — his eyes; kapha — with mucus; saṁruddha — congested; nāḍikaḥ — his windpipe; kāsa — coughing; śvāsa — breathing; kṛta — done; āyāsaḥ — difficulty; kaṇṭhe — in the throat; ghura-ghurāyate — he produces a sound like ghura-ghura.
In that diseased condition, one’s eyes bulge due to the pressure of air from within, and his glands become congested with mucus. He has difficulty breathing, and upon exhaling and inhaling he produces a sound like ghura-ghura, a rattling within the throat.
vācyamāno ’pi na brūte
śayānaḥ — lying down; pariśocadbhiḥ — lamenting; parivītaḥ — surrounded; sva-bandhubhiḥ — by his relatives and friends; vācyamānaḥ — being urged to speak; api — although; na — not; brūte — he speaks; kāla — of time; pāśa — the noose; vaśam — under the control of; gataḥ — gone.
In this way he comes under the clutches of death and lies down, surrounded by lamenting friends and relatives, and although he wants to speak with them, he no longer can because he is under the control of time.
mriyate rudatāṁ svānām
evam — thus; kuṭumba-bharaṇe — in maintaining a family; vyāpṛta — engrossed; ātmā — his mind; ajita — uncontrolled; indriyaḥ — his senses; mriyate — he dies; rudatām — while crying; svānām — his relatives; uru — great; vedanayā — with pain; asta — bereft of; dhīḥ — consciousness.
Thus the man, who engaged with uncontrolled senses in maintaining a family, dies in great grief, seeing his relatives crying. He dies most pathetically, in great pain and without consciousness.
yama-dūtau tadā prāptau
sa dṛṣṭvā trasta-hṛdayaḥ
yama-dūtau — two messengers of Yamarāja; tadā — at that time; prāptau — arrived; bhīmau — terrible; sa-rabhasa — full of wrath; īkṣaṇau — their eyes; saḥ — he; dṛṣṭvā — seeing; trasta — frightened; hṛdayaḥ — his heart; śakṛt — stool; mūtram — urine; vimuñcati — he passes.
At death, he sees the messengers of the lord of death come before him, their eyes full of wrath, and in great fear he passes stool and urine.
pāśair baddhvā gale balāt
nayato dīrgham adhvānaṁ
daṇḍyaṁ rāja-bhaṭā yathā
yātanā — for punishment; dehe — his body; āvṛtya — covering; pāśaiḥ — with ropes; baddhvā — binding; gale — by the neck; balāt — by force; nayataḥ — they lead; dīrgham — long; adhvānam — distance; daṇḍyam — a criminal; rāja-bhaṭāḥ — the king’s soldiers; yathā — as.
As a criminal is arrested for punishment by the constables of the state, a person engaged in criminal sense gratification is similarly arrested by the Yamadūtas, who bind him by the neck with strong rope and cover his subtle body so that he may undergo severe punishment.
pathi śvabhir bhakṣyamāṇa
ārto ’ghaṁ svam anusmaran
tayoḥ — of the Yamadūtas; nirbhinna — broken; hṛdayaḥ — his heart; tarjanaiḥ — by the threatening; jāta — arisen; vepathuḥ — trembling; pathi — on the road; śvabhiḥ — by dogs; bhakṣyamāṇaḥ — being bitten; ārtaḥ — distressed; agham — sins; svam — his; anusmaran — remembering.
While carried by the constables of Yamarāja, he is overwhelmed and trembles in their hands. While passing on the road he is bitten by dogs, and he can remember the sinful activities of his life. He is thus terribly distressed.
santapyamānaḥ pathi tapta-vāluke
kṛcchreṇa pṛṣṭhe kaśayā ca tāḍitaś
calaty aśakto ’pi nirāśramodake
kṣut-tṛṭ — by hunger and thirst; parītaḥ — afflicted; arka — sun; dava-anala — forest fires; anilaiḥ — by winds; santapyamānaḥ — being scorched; pathi — on a road; tapta-vāluke — of hot sand; kṛcchreṇa — painfully; pṛṣṭhe — on the back; kaśayā — with a whip; ca — and; tāḍitaḥ — beaten; calati — he moves; aśaktaḥ — unable; api — although; nirāśrama-udake — without shelter or water.
Under the scorching sun, the criminal has to pass through roads of hot sand with forest fires on both sides. He is whipped on the back by the constables because of his inability to walk, and he is afflicted by hunger and thirst, but unfortunately there is no drinking water, no shelter and no place for rest on the road.
tatra tatra patañ chrānto
mūrcchitaḥ punar utthitaḥ
pathā pāpīyasā nītas
tatra tatra — here and there; patan — falling; śrāntaḥ — fatigued; mūrcchitaḥ — unconscious; punaḥ — again; utthitaḥ — risen; pathā — by the road; pāpīyasā — very inauspicious; nītaḥ — brought; tarasā — quickly; yama-sādanam — to the presence of Yamarāja.
While passing on that road to the abode of Yamarāja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamarāja.
navatiṁ nava cādhvanaḥ
tribhir muhūrtair dvābhyāṁ vā
nītaḥ prāpnoti yātanāḥ
yojanānām — of yojanas; sahasrāṇi — thousands; navatim — ninety; nava — nine; ca — and; adhvanaḥ — from a distance; tribhiḥ — three; muhūrtaiḥ — within moments; dvābhyām — two; vā — or; nītaḥ — brought; prāpnoti — he receives; yātanāḥ — punishments.
Thus he has to pass ninety-nine thousand yojanas within two or three moments, and then he is at once engaged in the torturous punishment which he is destined to suffer.
sva-kṛttaṁ parato ’pi vā
ādīpanam — setting on fire; sva-gātrāṇām — of his own limbs; veṣṭayitvā — having been surrounded; ulmuka-ādibhiḥ — by pieces of burning wood and so on; ātma-māṁsa — of his own flesh; adanam — eating; kva api — sometimes; sva-kṛttam — done by himself; parataḥ — by others; api — else; vā — or.
He is placed in the midst of burning pieces of wood, and his limbs are set on fire. In some cases he is made to eat his own flesh or have it eaten by others.
jīvataḥ — alive; ca — and; antra — of his entrails; abhyuddhāraḥ — pulling out; śva-gṛdhraiḥ — by dogs and vultures; yama-sādane — in the abode of Yamarāja; sarpa — by serpents; vṛścika — scorpions; daṁśa — gnats; ādyaiḥ — and so on; daśadbhiḥ — biting; ca — and; ātma-vaiśasam — torment of himself.
His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it, and he is subjected to torment by serpents, scorpions, gnats and other creatures that bite him.
kṛntanam — cutting off; ca — and; avayavaśaḥ — limb by limb; gaja-ādibhyaḥ — by elephants and so on; bhidāpanam — tearing; pātanam — hurling down; giri — of hills; śṛṅgebhyaḥ — from the tops; rodhanam — enclosing; ca — and; ambu-gartayoḥ — in water or in a cave.
Next his limbs are lopped off and torn asunder by elephants. He is hurled down from hilltops, and he is also held captive either in water or in a cave.
rauravādyāś ca yātanāḥ
bhuṅkte naro vā nārī vā
mithaḥ saṅgena nirmitāḥ
yāḥ — which; tāmisra — the name of a hell; andha-tāmisrāḥ — the name of a hell; raurava — the name of a hell; ādyāḥ — and so on; ca — and; yātanāḥ — punishments; bhuṅkte — undergoes; naraḥ — man; vā — or; nārī — woman; vā — or; mithaḥ — mutual; saṅgena — by association; nirmitāḥ — caused.
Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tāmisra, Andha-tāmisra and Raurava.
atraiva narakaḥ svarga
iti mātaḥ pracakṣate
yā yātanā vai nārakyas
tā ihāpy upalakṣitāḥ
atra — in this world; eva — even; narakaḥ — hell; svargaḥ — heaven; iti — thus; mātaḥ — O mother; pracakṣate — they say; yāḥ — which; yātanāḥ — punishments; vai — certainly; nārakyaḥ — hellish; tāḥ — they; iha — here; api — also; upalakṣitāḥ — visible.
Lord Kapila continued: My dear mother, it is sometimes said that we experience hell or heaven on this planet, for hellish punishments are sometimes visible on this planet also.
evaṁ kuṭumbaṁ bibhrāṇa
udaram bhara eva vā
bhuṅkte tat-phalam īdṛśam
evam — in this way; kuṭumbam — family; bibhrāṇaḥ — he who maintained; udaram — stomach; bharaḥ — he who maintained; eva — only; vā — or; visṛjya — after giving up; iha — here; ubhayam — both of them; pretya — after death; bhuṅkte — he undergoes; tat — of that; phalam — result; īdṛśam — such.
After leaving this body, the man who maintained himself and his family members by sinful activities suffers a hellish life, and his relatives suffer also.
ekaḥ prapadyate dhvāntaṁ
bhūta-droheṇa yad bhṛtam
ekaḥ — alone; prapadyate — he enters; dhvāntam — darkness; hitvā — after quitting; idam — this; sva — his; kalevaram — body; kuśala-itara — sin; pātheyaḥ — his passage money; bhūta — to other living entities; droheṇa — by injury; yat — which body; bhṛtam — was maintained.
He goes alone to the darkest regions of hell after quitting the present body, and the money he acquired by envying other living entities is the passage money with which he leaves this world.
śamalaṁ niraye pumān
daivena — by the arrangement of the Supreme Personality of Godhead; āsāditam — obtained; tasya — his; śamalam — sinful reaction; niraye — in a hellish condition; pumān — the man; bhuṅkte — undergoes; kuṭumba-poṣasya — of maintaining a family; hṛta-vittaḥ — one whose wealth is lost; iva — like; āturaḥ — suffering.
Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth.
kevalena hy adharmeṇa
yāti jīvo ’ndha-tāmisraṁ
caramaṁ tamasaḥ padam
kevalena — simply; hi — certainly; adharmeṇa — by irreligious activities; kuṭumba — family; bharaṇa — to maintain; utsukaḥ — eager; yāti — goes; jīvaḥ — a person; andha-tāmisram — to Andha-tāmisra; caramam — ultimate; tamasaḥ — of darkness; padam — region.
Therefore a person who is very eager to maintain his family and kinsmen simply by black methods certainly goes to the darkest region of hell, which is known as Andha-tāmisra.
punar atrāvrajec chuciḥ
adhastāt — from below; nara-lokasya — human birth; yāvatīḥ — as many; yātanā — punishments; ādayaḥ — and so on; kramaśaḥ — in a regular order; samanukramya — having gone through; punaḥ — again; atra — here, on this earth; āvrajet — he may return; śuciḥ — pure.
Having gone through all the miserable, hellish conditions and having passed in a regular order through the lowest forms of animal life prior to human birth, and having thus been purged of his sins, one is reborn again as a human being on this earth.