ऊँ नमो भगवते वासुदेवाय श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: राजा-उवाच - The King (Pareekshit) said - प्रथम: अध्याय:
निवृत्तिमार्ग: कथित आदौ भगवता यथा ।
क्रमयोगोपलब्धेन ब्रह्मणा यदसंसृति: ॥१॥
निवृत्ति-मार्ग: the liberation path
कथित: आदौ explained in the beginning भगवता यथा by Your glorious self, just as क्रम-योग-उपलब्धेन gradually, by (which) one-ness, is attained ब्रह्मणा यत्-असंसृति: with Brahman, which is Brahma loka The path of liberation has been explained by your glorious self, which is the attainment of the Brahma loka, the cessation of worldly activities, and the gradual one-ness with Brahman.


प्रवृत्तिलक्षणश्चैव त्रैगुण्यविषयो मुने ।
योऽसावलीनप्रकृतेर्गुणसर्ग: पुन: पुन: ॥२॥
प्रवृत्ति-लक्षण:-च-एव worldly activity characteristics, and also
त्रैगुण्य-विषय: मुने of the three Guna's pleasures, O Sage! य:-असौ-अलीन-प्रकृते:- that this of unceased Prakriti गुण-सर्ग: पुन: पुन: the gunas creation again and again And also the characteristics of the path of worldly activities, instigated by the three gunas, because of the no cessation of Prakriti, the gunas induced creation is repeatedly embodied.


अधर्मलक्षणा नाना नरकाश्चानुवर्णिता: ।
मन्वन्तरश्च व्याख्यात आद्य: स्वायम्भुवो यत: ॥३॥

अधर्म-लक्षणा: unrighteousness characterising
नाना नरका:-च-अनुवर्णिता: various hells and described मन्वन्तर:-च व्याख्यात: Manvantaras and depicted, आद्य: स्वायम्भुव: यत: the first (presider) Swaayambhuva (Manu) was where You have also explained the characteristics of the various hells symbolic of unrighteousness. And you have also depicted the first Manvantara, and its first presider, Swaayambhuva Manu.


प्रियव्रतोत्तानपदोर्वंशस्तच्चरितानि च ।
द्वीपवर्षसमुद्राद्रिनद्युद्यानवनस्पतीन् ॥४॥
प्रियव्रत-उत्तानपदो:-वंश:- of Priyavrata, Uttaanapaada posterity,
तत्-चरितानि च their stories and द्वीप-वर्ष-समुद्र-अद्रि- the Dvipas, Varshas, oceans, mountains, नदी-उद्यान-वनस्पतीन् rivers, gardens, vegetations And also the posterity of Priyavrata and Uttaanapaada, and their stories. And about the Dvipas, Varshas, oceans, mountains, rivers, gardens and vegetations.


धरामण्डलसंस्थानं भागलक्षणमानत: ।
ज्योतिषां विवराणां च यथेदमसृजद्विभु: ॥५॥
धरा-मण्डल-संस्थानम् the terrestrial globe's position
भाग-लक्षण-मानत: its divisions, characteristics as per extent ज्योतिषाम् विवराणाम् च of the luminaries, and the sub-terranean यथा-इदम्-असृजत्-विभु: in the way this created The Almighty And the position of the terrestrial globe, its divisions and characteristics, their extent, of the luminaries, and of the sub-terranean regions, as The Almighty created them.


अधुनेह महाभाग यथैव नरकान्नर: ।
नानोग्रयातनान्नेयात्तन्मे व्याख्यातुमर्हसि ॥६॥
अधुना-इह महाभाग now, here, O Highly blessed One!
यथा-एव नरकात्-नर: in the manner, by only (which), from hell, man नाना-उग्र-यातनात्- various horrible tortures नेयात्-तत्-मे may escape, that to me व्याख्यातुम्-अर्हसि to explain, be pleased O Blessed One! Now, here be pleased to explain to me, the manner in which man may be able to escape the various horrible tortures of the hell.


श्री शुक उवाच- Shri Shuka said - न चेदिहैवापचितिं यथांहस: कृतस्य कुर्यान्मन उक्तिपाणिभि: ।
ध्रुवं स वै प्रेत्य नरकातुपैति ये कीर्तिता मे भवतस्तिग्मयातना: ॥७॥
न चेत्-इह-एव-अपचितिम् not if, here only atonement
यथा-अंहस: कृतस्य as per sin committed कुर्यात्-मन-उक्ति-पाणिभि: does by mind, speech, hands ध्रुवम् स: वै प्रेत्य certainly he indeed after death नरकान्-उपैति to the hells goes ये कीर्तिता: मे which are enumerated by me भवत:-तिग्म-यातना: to you, of severe torments If, here itself a man does not do atonement of the sins committed by mind, speech or hands, certainly after death he reaches the various hells enumerated by me to you which give severe torment.


तस्मात्पुरैवाश्विह पापनिष्कृतौ यतेत मृत्योरविपद्यताऽऽत्मना ।
दोषस्य दृष्ट्वा गुरुलाघवं यथा भिषक् चिकित्सेत रुजां निदानवित् ॥८॥
तस्मात्-पुरा-एव-आशु-इह therefore, before only soon here
पाप-निष्कृतौ यतेत sin's atonement make effort मृत्य:-अविपद्यता-आत्मना death before coming, ones own दोषस्य दृष्ट्वा गुरु-लाघवम् of the crime considering gravity and lightness यथा भिषक् चिकित्सेत just as a physician treats रुजाम् निदानवित् a disease, the knower of treatment Therefore, here only, before long, one should soon make an effort for the atonement of ones own sins, considering the gravity and lightness of the same, just as a physician would soon treat a disease, considering its gravity, and the mode of treatment required for the same.


राजा-उवाच - The King said - दृष्टश्रुताभ्यां यत्पापं जानन्नप्यात्मनोऽहितम् ।
करोति भूयो विवश: प्रायश्चित्तमथो कथम् ॥९॥
दृष्ट-श्रुताभ्याम् यत्-पापम् seen, heard, that sin
जानन्-अपि-आत्मन:- knowing also for oneself अहितम् करोति भूय: adverse commits again विवश: प्रायश्चित्तम्- compulsively, atonement अथ: कथम् then, how (is possible) When a person has seen and heard of the sin, and knows of it's adverse effect on him, yet he compulsively commits it again, how can there be atonement possible for it?


क्वचिन्निवर्ततेऽभद्रात्क्वचिच्चरति तत्पुन: ।
प्रायश्चित्तमतोऽपार्थं मन्ये कुञ्जरशौचवत् ॥१०॥
क्वचित्-निवर्तते-अभद्रात्- sometimes abstains, from sin
क्वचित्-चरति तत्-पुन: sometimes commits that again प्रायश्चित्तम्-अत:- atonement, therefore अपार्थ मन्ये fruitless, I consider कुञ्जर-शौचवत् elephant's bathing like He sometimes abstains from the sin, and sometimes commits it again, therefore I consider atonement to be fruitless, like the bathing of the elephant.


श्री शुक उवाच - Shree Shuka said - कर्मणा कर्मनिर्हारो ह्यात्यन्तिक: इष्यते ।
अविद्वदधिकारित्वात्प्रायश्चित्तं विमर्शनम् ॥११॥
कर्मणा कर्म-निर्हार: by an action, an action is not counteracted
हि-अत्यन्तिक: इष्यते indeed fully happens अविद्-वत्-अधिकारित्वात्- ignorant like, responsible being प्रायश्चित्तम् विमर्शनम् atonement (is) self-knowledge A sinful action is not counteracted by another action, because it is caused by the ignorance of the sinner. The actual atonement is self-knowledge.


नाश्नत: पथ्यमेवान्नं व्याधयोऽभिभवन्ति हि ।
एवं नियमकृद्राजन् शनै: क्षेमाय कल्पते ॥१२॥
न-अश्नत: पथ्यम्- does not, who eats healthy
एव-अन्नम् व्याधय:- only food, is for maladies अभिभवन्ति हि एवम् happen indeed and also नियमकृत्-राजन् self discipline practicing, O King! शनै: क्षेमाय कल्पते gradually for well being, works towards One who does not eat only healthy food, maladies do not come to him, O King! Likewise who follows self-discipline, he gradually works towards his well being, beatitude.


तपसा ब्रह्मचर्येण शमेन च दमेन च ।
त्यागेन सत्यशौचाभ्यां यमेन नियमेन च ॥१३॥
तपसा ब्रह्मचर्येण by concentration, by continence
शमेन च दमेन च by control of the mind, by control of the senses त्यागेन सत्य-शौचाभ्याम् by charity, truthfulness, purity यमेन नियमेन च by non-violence, and regular habits (of worship ete.,) By the practice of concentration, continence, control of mind, control of senses, charity, observance of truthfulness, purity, non-violence, and regular habits of worship etc…


देहवाग्बुद्धिजं धीरा धर्मज्ञा: श्रद्धयान्विता: ।
क्षिपन्त्यघं महदपि वेणुगुल्ममिवानल: ॥१४॥
देह-वाक्-बुद्धिजम् by body, speech, mind committed
धीरा: धर्मज्ञा: the wise, and the knowers of righteousness श्रद्धया-अन्विता: with reverence combined क्षिपन्ति-अघम् महत्-अपि throw away sins, great also वेणु-गुल्मम्-इव-अनल: the bamboo thicket like fire The wise, and those conversant with righteousness, with reverence combined, throw away the greatest of the sins, committed by body, speech or mind like fire burns away the thicket of bamboos.


केचित्केवलया भक्त्या वासुदेवपरायणा: ।
अघं धुन्वन्ति कार्त्स्न्येन नीहारमिव भास्कर: ॥१५॥
केचित्-केवलया भक्त्या some, by mere devotion
वासुदेव-परायणा: to Vaasudeva devoted अघम् धुन्वन्ति कार्त्स्न्येन sins destroy entirely नीहारम्-इव भास्कर: fog like the Sun Some people, merely through devotion, being devoted to Lord Vaasudeva, completely destroy their sins like the Sun destroys the fog.


न तथा ह्यघवान् राजन् पूयेत तप आदिभि: ।
यथा कृष्णार्पितप्राणस्तत्पूरुषनिषेवया ॥१६॥
न तथा हि-अघवान् not like that indeed a sinner
राजन् पूयेत O King! is purified तप आदिभि: यथा by austerities and others, as, कृष्ण-अर्पित प्राण:- to Krishna surrendered life, तत्-पूरुष-निषेवया and His peoples' service O King! A sinner is not purified as much by austerities and other ways, as by surrendering his life to Krishna and being of service to His devotees.


सध्रीचीनो ह्ययं लोके पन्था: क्षेमोऽकुतोभय: ।
सुशीला: साधवो यत्र नारायणपरायणा: ॥१७॥
सध्रीचीन: हि-अयम् लोके the best, indeed in this world
पन्था:-क्षेम:-अकुत:-भय: path of bliss, and without fear सुशीला: साधव: यत्र the pious and devoted where (tread) नारायण-परायणा: to Naaraayana devoted This is a path of bliss which is without any fear and is the best in this world, where the pious and those devoted to Naaraayana tread.


प्रायश्चित्तानि चीर्णानि नारायणपराङ्मुखम् ।
न निष्पुनन्ति राजेन्द्र सुराकुम्भमिवापगा: ॥१८॥
प्रायश्चित्तानि चीर्णानि atonements, multifarious
नारायण-पराङ्मुखम् from Naaraayana turned faced न निष्पुनन्ति राजेन्द्र do not purify, O King of kings! सुरा-कुम्भम्-इव-आपगा: a wine jar like many rivers O King of kings! Just like many rivers also cannot purify a jar of wine, similarly, multifarious atonements also cannot purify the sins of those who have turned away their face from Naaraayana.


सकृन्मन: कृष्णपदारविन्दयोर्निवेशितं तद्गुणरागि यैरिह ।
न ते यमं पाशभृतश्च तद्भटान् स्वपनेऽपि पश्यन्ति हि चीर्णनिष्कृता: ॥१९॥
सकृत्-मन: कृष्ण- once mind in Krishna's
पद-अरविन्दयो:-निवेशितम् feet lotuses is fixed तत्-गुण-रागि यै:-इह His excellences attached, by those, here, न ते यमम् पाश-भृत:-च not they Yama's noose holding and तत्-भटान् स्वपने-अपि his attendents, in dream also पश्यन्ति हि behold indeed चीर्ण-निष्कृता: (having done) all atonements Here, those who have even for once fixed their minds to the lotus feet of Shree Krishna, and are attached to the excellences of Lord Krishna, indeed, even in their dreams they do not behold Yama or his attendents carrying the noose.


अथ चोदाहारन्तीममितिहासं पुरातनम् ।
दूतानां विष्णुयमयो: संवादस्तं निबोध मे ॥२०॥
अथ च-उदाहारन्ति- now and for an example (given)
इमम्-इतिहासम् पुरातनम् this legend old दूतानाम् विष्णु-यमयो: the messengers' of Vishnu and Yama संवाद:-तम् निबोध मे conversation, that hear from me And now, as an example stated by the learned, hear from me an old legend, as a conversation between the messengers of Vishnu and Yama.


कान्यकुब्जे द्विज: कश्चिद्दासीपतिरजामिल: ।
नाम्ना नष्टसदाचारो दास्या: संसर्गदूषित: ॥२१॥
कान्यकुब्जे द्विज: कश्चित्- in Kaanyakubja, a Braahmana, certain
दासी-पति:-अजामिल: नाम्ना maid's husband, Ajaamila by name नष्ट-सदाचार: lost pious conduct, because of दास्या: संसर्ग-दूषित: maid's companionship (became) impure There lived a certain Braahmana, in the city of Kaanyakubja. He was the husband of a maid and because of companionship with the maid he had lost all pious conduct and had become impure.


बन्द्यक्षकैतवैश्चौर्यैर्गर्हितां वृत्तिमास्थित: ।
बिभ्रत्कुटुम्बमशुचिर्यातयामास देहिन: ॥२२॥
बन्दि-अक्ष-कैतवै:-चौर्यै:- indulging in gambling, cheating, robbery
गर्हिताम् वृत्तिम्-आस्थित: reproachful livelihood holding on to बिभ्रत्-कुटुम्ब-अशुचि:- maintained the family, impious one यातयामास देहिन: tortured the living beings He, the impious one, made a reproachful living by gambling, cheating and robbery, and maintained his family, also by torturing living beings.


एवं निवसतस्तस्य लालयानस्य तत्सुतान् ।
कालोऽत्यगान्महान् राजन्नष्टाशीत्यायुष: सम: ॥२३॥
एवम् निवसत:-तस्य like this living, his,
लालयानस्य तत्-सुतान् fondling her sons काल:-अति-अगात्-महान् time very passed much राजन्-अष्टाशीति- O King! eighty-eight आयुष: सम: of age years O King! living like this, and fondling her sons, a very much long time of his age, of eighty-eight years passed.


तस्य प्रवयस: पुत्रा दश तेषां तु योऽवम: ।
बालो नारायणो नाम्ना पित्रोश्च दयितो भृशम् ॥२४॥
तस्य प्रवयस: पुत्रा: दश his, of the old man, sons ten
तेषाम् तु य:-अवम: बाल: of them indeed the one, youngest child नारायण: नाम्ना by Naaraayana name पित्रो:-च दयित: भृशम् of the parents and loved most The old man had ten sons, of them, the youngest child, was named Naaraayana and was the most loved by his parents.


स बद्धहृदयस्तस्मिन्नर्भके कलभाषिणि ।
निरीक्षमाणस्तल्लीलां मुमुदे जरठो भृशम् ॥२५॥
स: बद्ध-हृदय:-तस्मिन्- he, tied hearted in that
अर्भके कल-भाषिणि child, sweet spoken निरीक्षमाण:-तत्-लीलाम् watching his sports मुमुदे जरठ: भृशम् was delighted the old (Ajaamila) very much The old Ajaamila's heart was tied to that sweet prattling infant, and he was very much delighted to watch his sports.


भुञ्जान: प्रपिबन् खादन् बालकस्नेहयन्त्रित: ।
भोजयन् पाययन्मूढो न वेदागतमन्तकम् ॥२६॥
भुञ्जान: प्रपिबन् खादन् eating, drinking, chewing
बालक-स्नेह-यन्त्रित: by the child's love motivated भोजयन् पाययन्- making him eat drink मूढ: न वेद- the stupid (man) did not know आगतम्-अन्तकम् approached the end The stupid man, tied to the child with bonds of love would make him eat and drink and chew when he himself ate or drank, and did not know the end of time was approaching.


स एवं वर्तमानोऽज्ञो मृत्युकाल उपस्थिते ।
मतिं चकार तनये बाले नारायणाह्वये ॥२७॥
स: एवम् वर्तमान:-अज्ञ: he, like this remaining the fool
मृत्युकाले उपस्थिते death time having arrived मतिम् चकार thought put तनये बाले in the young child नारायण-आह्वये Naaraayana named He, continuing to live like that, the fool thought of the young child named Naaraayana, even as the time of death arrived.


स पाशहस्तांस्त्रीन्दृष्ट्वा पुरुषान् भृशदारुणान् ।
वक्रतुण्डानूर्ध्वरोम्ण आत्मानं नेतुमागतान् ॥२८||
स: पाश-हस्तान्-त्रीन्- he, nooses holding, three
दृष्ट्वा पुरुषान् seeing men भृश-दारुणान् very terrible वक्र-तुण्डान्- crooked faced ऊर्ध्व-रोम्ण: with standing hair आत्मानम् नेतुम्-आगतान् himself to take having come He saw three very terrible men with crooked faces and hair standing on end, holding nooses, who had come to take him.


दूरे क्रीडनकासक्तं पुत्रं नारायणाह्वयम् ।
प्लावितेन स्वरेणोच्चैराजुहावाकुलेन्द्रिय: ॥२९॥
दूरे क्रीडनक-आसक्तम् at a distance, in playthings engrossed
पुत्रम्-नारायण-आह्वयम् the son, Naaraayana named प्लावितेन स्वरेण-उच्चै:- in a long tone loud आजुहाव-आकुल-इन्द्रिय: called, disturbed in mind He, disturbed in the mind, called in a long loud voice the son named Naaraayana, who was engrossed in his playthings at a distance.


निशम्य म्रियमाणस्य ब्रुवतो हरिकीर्तनम् ।
भर्तुर्नाम महाराज पार्षदा: सहसाऽपतन् ॥३०॥
निशम्य म्रियमाणस्य hearing the dying (man's)
ब्रुवत: हरि-कीर्तनम् uttering Hari's loud utterance of भर्तु:-नाम महाराज Lord's name, O Great King! पार्षदा: सहसा-अपतन् the attendents suddenly rushed O Great King! The attendents hearing the loud utterances of Lord Hari's name, by the dying man, suddenly rushed to the spot.


विकर्षतोऽन्तर्हृदयाद्दासीपतिमजामिलम् ।
यमप्रेष्यान् विष्णुदूता वारयामासुरोजसा ॥३१॥
विकर्षत:-अन्त:-हृदयात्- pulling out (the soul), from inside the heart
दासी-पतिम्-अजामिलम् of the maid's husband Ajaamila यम-प्रेष्यान् विष्णु-दूता: Yama's servants, Vishnu's messengers वारयामासु:-ओजसा stopped forcefully As the servants of Yama were pulling out the soul of the maid's husband Ajaamila, from inside his heart, they were forcefully stopped by the messengers of Vishnu.


ऊचुर्निषेधितांस्ते वैवस्वतपुर:सरा: ।
के यूयं प्रतिषेद्धार: धर्मराजस्य शासनम् ॥३२॥
ऊचु:-निषेधितान्- said the forbidden
ते वैवस्वत-पुर:-सरा: those Yama's messengers के यूयम् प्रतिषेद्धार: who are you to stop धर्मराजस्य शासनम् Dharmaraaja's (Yama's) commands The forbidden messengers of Dharmaraaja Yama said, 'Who are you to stop the commands of Dharmaraaja Yama?'


कस्य वा कुत आयाता: कस्मादस्य निषेधथ ।
किं देवा उपदेवा वा यूयं किं सिद्धसत्तमा: ॥३३॥
कस्य वा कुत: आयाता: whose or, from where have (you) come
कस्मात्-अस्य निषेधथ why his, stop किम् देवा: उपदेवा: वा are you gods, demigods or यूयम् किम् सिद्ध-सत्तमा: you all are, is it, Siddhas foremost Whose men are you all, from where have you come, why do you stop his taking away, are you gods or demy-gods or the foremost Siddhas?


सर्वे पद्मपलाशाक्षा: पीतकौशेयवासस: ।
किरीटिन: कुण्डलिनो लसत्पुष्करमालिन: ॥३४॥
सर्वे पद्म-पलाश-आक्षा: all (of you are) lotus petal eyed
पीत-कौशेय-वासस: yellow silk clothed किरीटिन: कुण्डलिन: with diadems, with pair of earrings, लसत्-पुष्कर-मालिन: shining lotus garlands All of you have eyes like lotus petals, are clothed in yellow silk, adorned with diadems and pairs of ear-rings, and shining lotus garlands.


सर्वे च नूत्नवयस: सर्वे चारुचतुर्भुजा: ।
धनुर्निषङ्गासिगदाशङ्खचक्राम्बुजश्रिय: ॥३५॥
सर्वे च नूत्न-वयस: all and of young age
सर्वे चारु-चतु:-भुजा: all (having) charming four arms धनु:-निषङ्ग-असि-गदा- bow, quiver, sword, mace, शङ्ख-चक्र-अम्बुज-श्रिय: conch, discus, lotus graced with And all of you are young of age, having charming four arms, which are graced with bow, quiver, sword, mace, conch, discus, and lotus.


दिशो वितिमिरालोका: कुर्वन्त: स्वेन रोचिषा ।
किमर्थं धर्मपालस्य किङ्करान्नो निषेधथ ॥३६॥
दिश: वितिमिर-आलोका: the quarters' darkness-less, with light
कुर्वन्त: स्वेन रोचिषा rendering by (your) own splendour किम्-अर्थम् धर्मपालस्य (with) what purpose of Dharmaraaja (Yama's) किङ्करान्-न: निषेधथ servants, us do hinder By your own splendour, all the dark quarters are rendered enlightened. For what purpose do you hinder us, the servants of Dharmaraaja Yama?


श्री शुक उवाच - Shri Shuka said - इत्युक्ते यमदूतैस्तैर्वासुदेवोक्तकारिण: ।
तान् प्रत्युचु: प्रहस्येदं मेघनिर्ह्रादया गिरा ॥३७॥
इति-उक्ते यम-दूतै:-तै:- thus told, by the Yama messenger those
वासुदेव-उक्त-कारिण: Vaasudeva's instruction followers तान् प्रत्युचु: प्रहस्य-इदम् to them answered laughingly, this मेघ-निर्ह्रादया गिरा (in) cloud (like) deep voice Told like this by those messengers of Yama, the servants of Vaasudeva, laughed and answered in clouds' like deep voice.


विष्णु-दूता: ऊचु: - The messengers of Vishnu said - यूयं वै धर्मराजस्य यदि निर्देशकारिण: ।
ब्रूत धर्मस्य नस्तत्त्वं यच्च धर्मस्य लक्षणम् ॥३८॥
यूयम् वै धर्मराजस्य you all indeed of Dharmaraaja
यदि निर्देश-कारिण: if orders' followers ब्रूत धर्मस्य न:-तत्त्वम् say of righteousness, to us, the nature यत्-च धर्मस्य लक्षणम् that and of the virtues' characteristics Indeed, if, you all are the order followers of Dharmaraaja, then do tell us the true nature of righteousness, and the characteristics of the virtues.


कथंस्विद् ध्रियते दण्ड: किं वास्य स्थानमीप्सितम् ।
दण्ड्या: किं कारिण: सर्वे आहोस्वित्कतिचिन्नृणाम् ॥३९॥
कथम्-स्वित् ध्रियते दण्ड: in what way is meted punishment
किम् वा-अस्य स्थानम्-ईप्सितम् who or are its objects intended to be दण्ड्या: किम् कारिण: सर्वे punishments, is it, given to all आहोस्वित्-कतिचित्-नृणाम् or is it only to some people In what manner is punishment meted out? Who are its intended objects? Is every one subjected to punishment or is it meant to be given to only some people?


यम-दूता: ऊचु: - The messengers of Yama said - वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्यय: ।
वेद नारायण: साक्षात्स्वयम्भूरिति शुश्रुम ॥४०॥
वेद-प्रणिहित: धर्म: by the Vedas enjoined is righteousness,
हि-अधर्म:-तत्-विपर्यय: indeed unrighteousness is its opposite वेद नारायण: साक्षात्- Ved is Naaraayana Himself, स्वयम्भू:-इति शुश्रुम self born, this (we have) heard That which is enjoined by the Vedas, is Dharma, righteousness, and that which is the opposite, or forbidden by the Vedas is Adharma, or unrighteousness. We have heard that the Vedas are Naaraayana Himself, as they are self-born.


येन स्वधाम्न्यमी भावा रज: सत्त्वतमोमया: ।
गुणनामक्रियारूपैर्विभाव्यन्ते यथातथम् ॥४१॥
येन स्वधाम्नि-अमी भावा: by Whom, in his own being, these existences
रज: सत्त्व-तमोमया: Rajas, Tamas, and Sattva made of गुण-नाम-क्रिया-रूपै:- by their qualities, names, actions and forms विभाव्यन्ते यथातथम् are evolved, as per distinction It is by Him, Naaraayana, that these existences, made up of Rajas, Tamas and Sattva, are evolved into their respective qualities, denominations, actions and forms.


सूर्योग्नि: खं मरुद्गाव: सोम: सन्ध्याहनी दिश: ।
कं कु: कालो धर्म इति ह्येते दैह्यस्य साक्षिण: ॥४२॥
सूर्य:-अग्नि: खम् the Sun, the fire, the sky,
मरुद्-गाव: सोम: the air, the senses, the moon, सन्ध्या-अहनी दिश: the evening, the day and night, the quarters कम् कु: काल: water, earth, Time धर्म: इति हि-एते Dharma, thus indeed these दैह्यस्य साक्षिण: of the embodied are witnesses The Sun, the fire, the sky, the air, the senses, the moon, the evening, the day and night, the quarters, water, earth, Time, and Dharma, these indeed are thus the witnesses of the embodied soul.


एतैरधर्मो विज्ञात: स्थानं दण्डस्य युज्यते ।
सर्वे कर्मानुरोधेन दण्डमर्हन्ति कारिण: ॥४३॥
एतै:-अधर्म: विज्ञात: by these unrighteousness is ascertained
स्थानम् दण्डस्य युज्यते and the occasion of punishment is applied सर्वे कर्म-अनुरोधेन all (people) by actions accordingly दण्डम्-अर्हन्ति कारिण: punishment deserve, in consideration Unrighteousness is ascertained by these, and also the occasion of punishment. The punishment is applied in consideration of the actions, and accordingly the people deserve to be punished.


सम्भवन्ति हि भद्राणि विपरीतानि चानघा: ।
कारिणां गुणसङ्गोऽस्ति देहवान् न ह्यकर्मकृत् ॥४४॥
सम्भवन्ति हि भद्राणि possible indeed (are) good and
विपरीतानि च-अनघा: opposite (bad) and O Sinless Ones! कारिणाम् गुण-सङ्ग:-अस्ति given to action, the gunas association is there देहवान् न हि- (and) one having a body not indeed अकर्म-कृत् is not inactive O Sinless Ones! Good actions, and the opposite, bad actions, and sins, are possible, because they are associated with the three gunas, and, moreover, who so ever has a body cannot remain inactive.


येन यावान् यथाधर्मो धर्मो वेह समीहित: ।
स एव तत्फलं भुङ्क्ते तथा तावदमुत्र वै ॥४५॥
येन यावान् यथा-अधर्म: by who so ever, as much, of what type, sinful
धर्म: वा-इह समीहित: virtuous (action) or, here, is performed स: एव तत्-फलम् भुङ्क्ते he only its fruit reaps तथा तावत्-अमुत्र वै of that type and that much, in here-after certainly Here, in this world, whoever, performs which kind of and how much sinful or virtuous action, reaps the same kind of and as much fruit of action, in here after, certainly.


यथेह देवप्रवरास्त्रैविध्यमुपलभ्यते ।
भूतेषु गुणवैचित्र्यात्तथान्यत्रानुमीयते ॥४६॥
यथा-इह देव-प्रवरा: just as here, O gods' foremost!
त्रैविध्यम्-उपलभ्यते three kinds are found भूतेषु गुण-वैचित्र्यात्- among the beings, by the gunas distinctions तथा-अन्यत्र-अनुमीयते like that, in the other place is inferred O foremost of the gods! Just as three kinds of beings are found here, by the distinction of the three gunas, like that it is inferred that they are of three kinds in the other world.


वर्तमानोऽन्ययो: कालो गुणाभिज्ञापको यथा ।
एवं जन्मान्ययोरेतद्धर्माधर्मनिदर्शनम् ॥४७॥
वर्तमान:-अन्ययो: काल: the present, of the other two times (past and future)
गुण-अभिज्ञापक: यथा characteristics indicates, just as एवम् जन्म-अन्ययो:-एतत्- so the birth of the two, this धर्म-अधर्म-निदर्शनम् virtuous unvirtuous indicator Just as the current period of time indicates the characteristics of the other two, the past and the future, like that, the present birth of a being is the indicator of his sinful or virtuous, past life and his future life.


मनसैव पुरे देव: पूर्वरूपं विपश्यति ।
अनुमीमांसतेऽपूर्वं मनसा भगवानज: ॥४८॥
मनसा-एव पुरे देव: mentally only of all beings, our Master
पूर्व-रूपम् विपश्यति the past state perceives अनुमीमांसते-अपूर्वम् and reflects the future मनसा भगवान्-अज: mentally, the glorious un-born (Yama) Our Master, the glorious un-born Yama, perceives the past states of the beings, as well as mentally reflects on the future also.


यथाज्ञस्तमसा युक्त उपास्ते व्यक्तमेव हि ।
न वेद पूर्वमपरं नष्टजन्मस्मृतिस्तथा ॥४९॥
यथा-अज्ञ:-तमसा युक्त: just as an ignorant, in dream state being
उपास्ते व्यक्तम्-एव हि recognizes the revealed only, indeed न वेद पूर्वम्-अपरम् does not know the previous (and) succeeding नष्ट-जन्म-स्मृति:-तथा (having) lost birth's memory, like that Just as an ignorant Jiva, in a dream state, does not recognize any other body except only the one revealed, like that, he does not know of the previous births and the succeeding ones, having lost his memory of the present birth.


पञ्चभि: कुरुते स्वार्थान् पञ्च वेदाथ पञ्चभि: ।
एकस्तु षोडशेन त्रीन् स्वयं सप्तदशोऽश्नुते ॥५०॥
पञ्चभि: कुरुते स्वार्थान् by five organs (of action), discharges functions
पञ्च वेदाथ the five (objects of senses) perceives then पञ्चभि: by the five (organs of perception) एकस्तु षोडशेन by one only, the sixteenth (mind) त्रीन् स्वयं the three, (the organs of actions, organs of perception and the mind) सप्तदशोऽश्नुते seventeenth (he himself) experiences A Jeeva, by the five organs of action discharges his functions, perceives with the five organs of perception the five objects of perception, with the sixteenth, the mind and himself the seventeenth experiences the previous three sets , viz., the organs of action, the organs of perception the objects of perception.


तदेतत् षोडशकलं लिङ्गं शक्तित्रयं महत् ।
धत्तेऽनु संसृतिं पुंसि हर्षशोकभयार्तिदाम् ॥५१॥
तत्-एतत् षोडश-कलम् that this, (with) sixteen parts
लिङ्गम् शक्ति-त्रयम् महत् the subtle body, three potencies (and) Gunas धत्ते-अनु संसृतिम् पुंसि takes on one after another, transmigration in the Jeeva हर्ष-शोक-भय-आर्ति-दाम् joy, sorrow, fear and pain giving This subtle body of the Jeeva, with its sixteen parts, a product of the three gunas and the three potencies, of illumination, activity and obscuration, is subjected to take on transmigration one after another, which gives joy, sorrow, fear and pain.


देह्यज्ञोऽजितषड्वर्गो नेच्छन् कर्माणि कार्यते ।
कोशकार इवात्मानं कर्मणाऽऽच्छाद्य मुह्यति ॥५२॥
देही-अज्ञ:- embodied ignorant
अजित-षड्वर्ग: not conquering the six (senses of perception and mind) न-इच्छन् कर्माणि कार्यते not willing, actions is made to perform कोशकार: इव- cocoon like आत्मानम् कर्मणा- himself by actions आच्छाद्य मुह्यति en-veiling is bewildered The embodied ignorant soul, does not subdue the six, the five senses of perception and the mind, and is made to perform actions by the five senses of action, thereby en-veils himself in the wrap of actions like a cocoon, and is bewildered.


न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवश: कर्म गुणै: स्वाभाविकैर्बलात् ॥५३॥
न हि कश्चित्- not indeed anyone
क्षणम्-अपि जातु for an instant also ever तिष्ठति-अकर्म-कृत् remains not action doing कार्यते हि-अवश: कर्म is impelled to do certainly forcibly action गुणै: स्वाभाविकै:-बलात् by gunas according to nature, forcefully Indeed, any one, for an instant also, does not remain without doing actions. Certainly, unwillingly and forcibly he is impelled to do actions according to his nature, (resulting from impressions of past action).


लब्ध्वा निमित्तमव्यक्तं व्यक्ताव्यक्तं भवत्युत ।
यथायोनि यथाबीजं स्वभावेन बलीयसा ॥५४॥
लब्ध्वा निमित्तम्- having found a cause
अव्यक्तम् व्यक्त- in merit or sin अव्यक्तम् भवति-उत (as a result of) past actions, becomes definitely यथा-योनि यथा-बीजम् like the womb (mother), like the seed (father) स्वभावेन बलीयसा according to the tendencies irresistible The Jeeva, having found a cause in the merit or sin, as a result of the past action, definitely moulds itself like the womb (mother) or like the seed (father) according to its own irresistible tendencies.


एष प्रकृतिसङ्गेन पुरुषस्य विपर्यय: ।
आसीत् स एव नचिरादीशसङ्गाद्विलीयते ॥५५॥
एष: प्रकृति-सङ्गेन this, by Prakriti's association
पुरुषस्य विपर्यय: a person's misfortune आसीत् स: एव was (caused) that only न-चिरात्- without delay ईश-सङ्गात्-विलीयते by Lord's association ceases This misfortune of a person is due to the association with Prakriti, which, without delay ceases by the association (devotion to) of the Lord.


अयं हि श्रुतसम्पन्न: शीलवृत्तगुणालय: ।
धृतव्रतो मृदुदन्ति: सत्यवान्मन्त्रविच्छुचि: ॥५६॥
अयम् हि श्रुत-सम्पन्न: this (Ajaamila) indeed, (was) with learning endowed
शील-वृत्त-गुण-आलय: amiable, good conduct, of virtues an abode धृत-व्रत: मृदु-दन्ति: taken vows, soft spoken सत्यवान्-मन्त्र-वित्-शुचि: truthful, of sacred formulas, the knower, pure Indeed, this Ajaamila was endowed with learning, was of amiable good conduct, was an abode of virtues, had taken vows of prayer, etc., was soft spoken, truthful, pure and knower of sacred formulas.


गुर्वग्न्यतिथिवृद्धानां शुश्रूषुर्निरहंकृत: ।
सर्वभूतसुहृत्साधुर्मितवागनसूयक: ॥५७॥
गुरु-अग्नि-अतिथि- preceptor, fire, guest,
वृद्धानाम् शुश्रूषु:- elders, served निरहंकृत: free from egotism सर्व-भूत-सुहृत्- all beings' friend साधु:-मित-वाक्- pious, speaking little, अनसूयक: non-jealous He served the fire, the preceptors, the guests, and the elders. He was free from egotism, was a friend to all beings, spoke little, was pious and non-jealous.


एकदासौ वनं यात: पितृसन्देशकृद् द्विज: ।
आदाय तत आवृत्त: फलपुष्पसमित्कुशान् ॥५८॥
एकदा-असौ वनम् यात: one day, he to the forest went
पितृ-सन्देश-कृद् father's biddings to do द्विज: आदाय तत: the Braahmana, bringing from there आवृत्त: फल-पुष्प- returned fruits, flowers, समित्-कुशान् sticks and grass One day, this Braahmana, went to the woods to carry out his fathers commands, and returned from there with fruits, flowers, sticks and grass.


ददर्श कामिनं कञ्चिच्छूद्रं सह भुजिष्यया ।
पीत्वा च मधु मैरेयं मदाघूर्णितनेत्रया ॥५९॥
ददर्श कामिनम् कञ्चित्- saw libidinous, some
शूद्रम् सह भुजिष्यया Shudra, with a low cast harlot पीत्वा च मधु मैरेयम् drunk and spirituous liquor मदा-घूर्णित-नेत्रया by intoxication swimming eyes He saw a libidinous Shudra with a low cast harlot, both drunk with spirituous liquor, with her eyes swimming due to intoxication.


मत्तया विश्लथन्नीव्या व्यपेतं निरपत्रपम् ।
क्रीडन्तमनु गायन्तं हसन्तमनयान्तिके ॥६०॥
मत्तया विश्लथन्-नीव्या intoxicated, (with) loosened string (of lower garment)
व्यपेतम् निरपत्रपम् rendered clothe-less क्रीडन्तम्-अनु गायन्तम् sporting and then singing हसन्तम्-अनया-अन्तिके laughing, with her near by Intoxicated, her string of the lower garment was loosened and she was clothe-less, as he sported, sang and laughed close to her.


दृष्ट्वा तां कामलिप्तेन बाहुना परिरम्भिताम् ।
जगाम हृच्छयवशं सहसैव विमोहित: ॥६१॥
दृष्ट्वा ताम् काम-लिप्तेन seeing her by the lusting
बाहुना परिरम्भिताम् in arms folded जगाम हृच्छय-वशम् succumbed to loves' passions, सहसा-एव विमोहित: at once, enamoured Seeing her folded in the arms of that lusting person, he, Ajaamila was enamoured and succumbed to the passions at once.


स्तम्भयन्नात्मनाऽऽत्मानं यावत्सत्त्वं यथाश्रुतम् ।
न शशाक समाधातुं मनो मदनवेपितम् ॥६२॥
स्तम्भयन्-आत्मना-आत्मानम् controlling himself by himself
यावत्-सत्त्वम् यथा-श्रुतम् with all reason and with all learning न शशाक समाधातुम् मन: was not able to compose the mind मदन-वेपितम् by love agitated He himself tried to control his mind with all reasoning and learning, but was unable to compose the mind which was agitated by love.


तन्निमित्तस्मरव्याजग्रहग्रस्तो विचेतन: ।
तामेव मनसा ध्यायन् स्वधर्माद्विरराम ह ॥६३॥
तत्-निमित्त-स्मर-व्याज- him the aim, with love's deception
ग्रह-ग्रस्त: विचेतन: devil possessed, unmindful ताम्-एव मनसा ध्यायन् her only, with mind thinking स्व-धर्मात्-विरराम ह from own duties deviated Aiming at him, with the deceit of love, he was possessed by the devil, and unmindful, he kept on thinking of her in his mind and deviated from his own sacred duties.


तामेव तोषयामास पित्र्येणार्थेन यावता ।
ग्राम्यैर्मनोरमै: कामै: प्रसीदेत यथा तथा ॥६४॥
ताम्-एव तोषयामास her only pleased
पित्र्येण-अर्थेन यावता with father's wealth, till it lasted ग्राम्यै:-मनोरमै: कामै: with carnal pleasures प्रसीदेत यथा तथा indulging her some how or the other He tried to please her only with his father's wealth, till it lasted, indulging her with clothes and ornaments and carnal pleasures, some how or the other.


विप्रां स्वभार्यामप्रौढां कुले महति लम्भिताम् ।
विससर्जाचिरात्पाप: स्वैरिण्यापाङ्गविद्धधी: ॥६५॥
विप्राम् स्व-भार्याम्- the Braahmana girl, (his) own wife
अप्रौढाम् कुले महति still young, in pedigree noble लम्भिताम् विससर्ज- bestowed (by her father) abandoned अचिरात्-पाप: before long, the sinful man स्वैरिण्या-अपाङ्ग- by the lewd woman's side long glances विद्ध-धी: crippled judgement Before long, he abandoned his own wife, a Braahmana girl, still young, given away by her father in the noble family, as his judgement was crippled by the side long glances of the lewd woman.


यतस्ततश्चोपनिन्ये न्यायतोऽन्यायतो धनम् ।
बभारास्या: कुटुम्बिन्या: कुटुम्बं मन्दधीरयम् ॥६६॥
यत:-तत:-च-उपनिन्ये from here and there, and brought
न्यायत:-अन्यायत: धनम् by fair or foul means, money बभार-अस्या: कुटुम्बिन्या: maintained her family members कुटुम्बम् मन्द-धी:-अयम् and own family stupid fellow this This stupid fellow brought money from here and there, by fair or foul means and maintained her family members and his own family.


यदसौ शास्त्रमुल्लङ्घ्य स्वैरचार्यार्यगर्हित: ।
अवर्तत चिरं कालमघायुरशुचिर्मलात् ॥६७॥
यत्-असौ शास्त्रम्-उल्लङ्घ्य that this (man), the scriptures violated
स्वैरचारी-आर्य-गर्हित: of his own will lived, by the noble despised अवर्तत चिरम् कालम्- spent long time अघ-आयु:-अशुचि मलात् sinful life, impure, dirty That this fellow has violated the scriptures and lived his life of his own will, which is despised by the noble, and has spent a long time sinfully in dirt and impurity….


तत एनं दण्डपाणे: सकाशं कृतकिल्बिषम् ।
नेष्यामोऽकृतनिर्वेशं यत्र दण्डेन शुद्ध्यति ॥६८॥
तत: एनम् therefore him
दण्डपाणे: सकाशम् to Yama presence कृत-किल्बिषम् नेष्याम:- committed sin, will take अकृत-निर्वेशम् having not done atonement यत्र दण्डेन शुद्ध्यति where by punishment will be purified Therefore, we will take this sinner, who has not done atonement of the sins, in the presence of Yama, the wielder of punishments, where he will be purified by punishment.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठे स्कन्धे अजामिलोपख्याने प्रथम: अध्याय: ॥१॥ Thus ends the first discourse, forming part of the story of Ajaamila, in Book Six of the great and glorious Bhaagavata-Puraana.