श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: एकत्रिंश: अध्याय: श्री भगवान् उवाच - The Lord said - कर्मणा दैवनेत्रेण जन्तुर्देहोपपत्तये ।
स्त्रिया: प्रविष्ट उदरं पुंसो रेत: कणाश्रय: ॥१॥
कर्मणा दैव-नेत्रेण by (the effect of) action, (and) by Providence directed
जन्तु:-देह-उपपत्तये a Jeeva (soul) for body formation स्त्रिया: प्रविष्ट: उदरम् in a woman's enters womb पुंस: रेत: कण-आश्रय: man's generative fluid supported by By the effect of ones deeds, and by the direction of Providence, for the formation of the body, a soul enters the womb of a woman taking support of a man's generative fluid.


कललं त्वेकरात्रेण पञ्चरात्रेण बुद्बुदम् ।
दशाहेन तु कर्कुन्धू: पेश्यण्डं वा तत: परम् ॥२॥
कललम् तु-एक-रात्रेण integrated (with the ovum), indeed in one night
पञ्च-रात्रेण बुद्बुदम् in five nights a bubble (becomes) दश-अहेन तु कर्कुन्धू: in ten days indeed, plum (like) पेशी-अण्डम् वा तत: परम् flesh egg (ball) or there after In one night, indeed it is integrated with the ovum, in five nights it becomes like a bubble. In ten days it develops like a plum and there after into an egg or ball of flesh.


मासेन तु शिरो द्वाभ्यां बाह्वङ्घ्र्याद्यङ्गविग्रह: ।
नखलोमास्थिचर्माणि लिङ्गच्छिद्रोद्भवस्त्रिभि: ॥३॥
मासेन तु शिर: द्वाभ्याम् by one month indeed head (is formed), by two (months)
बाहु-अङ्घि-आदि-अङ्ग-विग्रह: arms feet and other limbs form नख-लोम-अस्थि-चर्माणि nails, body hair bones and skin लिङ्ग-छिद्र:-उद्भव:-त्रिभि: genitive holes appear, by three (months) By one month, the head is formed, by two months arms feet and other limbs are formed, and by the third month nails, body hair, bones and skin appear.


चतुर्भिर्धातव: सप्त पञ्चभि: क्षुत्तृडुद्भव: ।
षड्भिर्जरायुणा वीत: कुक्षौ भ्राम्यति दक्षिणे ॥४॥
चतुर्भि:-धातव: सप्त by fourth, the element seven
पञ्चभि: क्षुत्-तृड्-उद्भव: by the fifth, hunger and thirst come into being षड्भि:-जरायुणा वीत: by the sixth, by the amnion enclosed कुक्षौ भ्राम्यति दक्षिणे in the womb moves, in the right (side) In the fourth month the seven elements for building the body are developed. And by the sixth month hunger and thirst come into being. In the sixth month the foetus is enclosed in the amnion and moves in the womb towards the right.


मातुर्जग्धान्नपानाद्यैरेधद्धातुरसम्मते ।
शेते विण्मूत्रयोर्गर्ते स जन्तुर्जन्तुसम्भवे ॥५॥
मातु:-जग्ध-अन्न-पान-आद्यै:- by the mother eaten food water etc.,
एधत्-धातु:-असम्मते nourished the elements, in abominable शेते विष्ट-मूत्रयो:-गर्ते keeps lying in faeces and urine pit स: जन्तु:-जन्तु-सम्भवे that Jeeva, worms breeding The elements of the jeeva are nourished by the food and water intake of the mother, and he keeps lying in the abominable pit of faeces and urine, where worms breed.


कृमिभि: क्षतसर्वाङ्ग: सौकुमार्यात्प्रतिक्षणम् ।
मूर्च्छामाप्नोत्युरुक्लेशस्तत्रत्यै: क्षुधितैर्मुहु: ॥६॥
कृमिभि: क्षत-सर्वाङ्ग: by worms bitten on all parts of the body
सौकुमार्यात्-प्रति-क्षणम् because of tenderness, every moment मूर्च्छाम्-आप्नोति-उरु-क्लेश:- fainted gets, great suffering, तत्रत्यै: क्षुधितै:-मुहु: there, from them hungry, again and again There, again and again he is bitten all over the body parts by hungry worms, and suffers very much because of his being tender, and so faints every moment.


कटुतीक्ष्णोष्णलवणरूक्षाम्लादिभिरुल्वणै: ।
मातृभुक्तैरुपस्पृष्ट: सर्वाङ्गोत्थितवेदन: ॥७॥
कटु-तीक्ष्ण-उष्ण-लवण- bitter, pungent, hot, salty,
रूक्ष-अम्ल-आदिभि उल्वणै: dry, acidic etc., substances मातृ-भुक्तै:-उपस्पृष्ट: by mother eaten, and touched (by them) सर्व-अङ्ग-उत्थित-वेदन: in all body parts arises pain He feels pain in all parts of the body when it is touched by the bitter, pungent, hot, salty, dry acidic etc., substances which are eaten by the mother.


उल्बेन संवृतस्तस्मिन्नन्त्रैश्च बहिरावृत: ।
आस्ते कृत्वा शिर: कुक्षौ भुग्नपृष्ठशिरोधर: ॥८॥
उल्बेन संवृत:-तस्मिन्- by the amnion enclosed, in that
अन्त्रै:-च बहि:-आवृत: by the intestines and outside covered आस्ते कृत्वा शिर: कुक्षौ remains making head in the stomach भुग्न-पृष्ठ-शिरोधर: bending the back and the head He is enclosed in the amnion and outside is covered by the intestines. He remains in a bent position with his head stuck into the stomach bending the back and head.


अकल्प: स्वाङ्गचेष्टायां शकुन्त इव पञ्जरे ।
तत्र लब्धस्मृतिर्दैवात्कर्म जन्मशतोद्भवम् ।
स्मरन्दीर्घमनुच्छ्वासं शर्म किं नाम विन्दते ॥९॥
अकल्प: स्व-अङ्ग-चेष्टायाम् unable, own limbs to use
शकुन्त इव पञ्जरे bird like, in a cage तत्र लब्ध-स्मृति:-र्दैवात्- there, getting to remember, by Providence, कर्म जन्म-शत-उद्भवम् deeds of births hundreds undertaken स्मरन्-दीर्घम्-अनुच्छ्वासम् remembering, deep breaths takes शर्म किम् नाम विन्दते peace does at all attain In that state, unable to move his limbs, like a bird in the cage, by Providence he gets to remember his deeds of births undertaken hundred of times. Remembering them, he breaths deep and does not at all attain any peace.


आरभ्य सप्तमान्मासाल्लब्धबोधोऽपि वेपित: ।
नैकत्रास्ते सूतिवातैर्विष्टाभूरिव सोदर: ॥१०॥
आरभ्य सप्तमात्-मासात्- beginning from the seventh month
लब्ध-बोध:-अपि वेपित: gaining consciousness also, trembling न-एकत्र-आस्ते सूति-वातै:- does not in one place stay, by delivery pressures विष्टा-भू:-इव स-उदर: faeces generated worms like, in the same womb Beginning from the seventh month, he gains consciousness, and is tossed about by the delivery pressures and also by the worms caused by the faeces generated in the same womb.


नाथमान ऋषिर्भीत: सप्तवघ्रि: कृताञ्जलि: ।
स्तुवीत तं विक्लवया वाचा येनोदरेऽर्पित: ॥११॥
नाथमान ऋषि:-भीत: tied down, the body bound soul, afraid
सप्त-वघ्रि: कृत-अञ्जलि: by seven ingredients, with folded hands स्तुवीत तम् विक्लवया वाचा prays to Him, in distressed tone येन-उदरे-अर्पित: by Whom in the womb is placed Tied down by the seven ingredients, the body bound soul is much afraid and with folded hands, in a distressed tone prays to Him, Who has placed him in the womb.


जन्तु: उवाच - The soul said - तस्योपसन्नमवितुं जगदिच्छयात्तनानातनोर्भुवि चलच्चरणारविन्दम् ।
सोऽहं व्रजामि शरणं ह्यकुतोभयं मे येनेदृशी गतिरदर्श्यसतोऽनुरूपा ॥१२॥
तस्य-उपसन्नम्-अवितुम् His shelter, to protect
जगत्-इच्छया-आत्त- the earth, by will took नाना-तनो:-भुवि चलत्- various incarnations, on the earth trod, चरण-अरविन्दम् स:-अहम् (His) feet lotuses, that I व्रजामि शरणम् going for protection हि-अकुत:-भयम् indeed for immunity of fear मे ये-ईदृशी me, Who in such गति:अदर्शि- state has flung असत:-अनुरूपा for a wicked worthy His shelter I seek, Who by His own will took various incarnations and trod the earth protectng it. I proceed to His lotus feet, for the immunity of all fear for the state in which He only has flung me, the wicked one, (me), who is indeed worthy of it.


यस्त्वत्र बद्ध इव कर्मभिरावृतात्मा भूतेन्द्रियाशयमयीमवलम्ब्य मायाम् ।
आस्ते विशुद्धमविकारमखण्डबोधमातप्यमानहृदयेऽवसितं नमामि ॥१३॥
य:-तु-अत्र बद्ध इव कर्मभि:- he (soul) indeed here (womb) bound as if by deeds
आवृत-आत्मा भूत-इन्द्रिय- covered the soul, by elements Indriyas आशयमयीम्-अवलम्ब्य मायाम् mind accepting Maaya आस्ते विशुद्धम्- remains absolutely pure, अविकारम्-अखण्ड-बोधम्- immutable, undistorted consciousness आतप्यमान-हृदये- (on my) afflicted heart अवसितम् नमामि flashes, I bow to (Him) Here, in this womb, my soul remains as though covered by sinful and virtuous deeds, in fact it is due to the Maayaa accepted by Him, Whose absolute purity, which is immutable and Who is undistorted consciousness, which flashes on my tormented heart, to Him I bow.


य: पञ्चभूतरचिते रहित: शरीरेच्छन्नो यथेन्द्रियगुणार्थचिदात्मकोऽहम् ।
तेनाविकुण्ठमहिमानमृषिं तमेनं वन्दे परं प्रकृतिपूरुषयो: पुमांसम् ॥१४॥
य: पञ्च-भूत-रचिते who by the five elements made up
रहित: शरीरे छन्न: (though) without a body, covered यथा-इन्द्रिय-गुण- as by Indriyas and Gunas अर्थ-चित्-आत्मक:-अहम् the objects of senses, ego तेन-अविकुण्ठ-महिमानम्- therefore the unblemished glory ऋषिम् तम्-एनम् the saint Him This वन्दे परम् I pray the (One) beyond प्रकृति-पूरुषयो: Prakriti and Purush पुमांसम् the Person (Supreme) Though without a body, I am made up of the five elements, covered by the Indriyas, Gunas, objects of the senses and the ego. Therefore, I pray to the Supreme Person, Who is beyond Prakriti and Purush and is a saint of unblemished glory.


यन्माययोरुगुणकर्मनिबन्धनेऽस्मिन् सांसारिके पथि चरंस्तदभिश्रमेण ।
नष्टस्मृति पुनरयं प्रवृणीत लोकं युक्त्या कया महदनुग्रहमन्तरेण ॥१५॥
यत्-मायया- which by Maayaa
उरु-गुण-कर्म- by many Gunas and deeds निबन्धने-अस्मिन् bound, in this सांसारिके पथि world path चरन्-तत्-अभिश्रमेण treading that with hardships नष्ट-स्मृति: (having) lost memory पुन:-अयम् again this (soul) प्रवृणीत लोकम् realize (his) true nature युक्त्या कया by method which महत्-अनुग्रहम्-अन्तरेण great grace, besides Bound by the many gunas and various deeds, by the effect of Maayaa, treading the path of this worldly path, with great hardships, and having lost his memory, by what other method can he again realize his true nature, besides by the great grace?


ज्ञानं यदेतददधात्कतम: स देवस्त्रैकालिकं स्थिरचरेष्वनुवर्तितांश: ।
तं जीवकर्मपदवीमनुवर्तमानास्तापत्रयोपशमनाय वयं भजेम ।।१६॥
ज्ञानम् यत्-एतत्- knowledge, which this
अदधात्-कतम: bestowed Who else स: देव:-त्रैकालिकम् He The Lord, of the three tenses (past, present, future) स्थिर-चरेषु- in inanimate and animate अनुवर्तित-अंश: is present in part form तम् जीव- Him, the Jeeva (soul) कर्म-पदवीम्-अनुवर्तमाना: past deeds' results perusing ताप-त्रय-उपशमनाय for the three agonies to eliminate वयम् भजेम we pray to Who else other than the Lord has bestowed this knowledge of the three Times, past present and future. It is He, Who is present in part form in all inanimate and animate beings. We, who are playing the part of the jeeva, and persuing the results of our past deeds, pray to Him alone, for the elimination of the three fold agonies.


देह्यन्यदेहविवरे जठराग्निनासृग्विण्मूत्रकूपपतितो भृशतप्तदेह: ।
इच्छन्नितो विवसितुं गणयन् स्वमासान् निर्वास्यते कृपणधीर्भगवन् कदा नु ॥१७॥
देही-अन्य-देह-विवरे embodied, in other body's hole (mother's womb)
जठर-अग्निना- by the gastric fire असृग्-विट्-मूत्र- (and) blood, faeces urine कूप-पतित: in the well fallen भृश-तप्त-देह: very much scorched bodied इच्छन्-इत: विवसितुम् willing from here to come out गणयन् स्व-मासान् counting his months निर्वास्यते कृपण-धी:- bring out, the wretched mind (soul) भगवन् कदा नु O Lord! When indeed The soul, embodied, lies in the whole of another body, the mother's womb, fallen in the well of blood, faeces and urine and his body is badly scorched by the gastric fire there in. Wanting to get out of there, he keeps counting his months. He prays 'O Lord! When indeed will I be taken out from here?'


येनेदृशीं गतिमसौ दशमास्य ईश संग्राहित: पुरुदयेन भवादृशेन ।
स्वेनैव तुष्यतु कृतेन स दीननाथ: को नाम तत्प्रति विनाञ्जलिमस्य कुर्यात् ॥१८॥
येन-ईदृशीम् गतिम्-असौ by Whom such knowledge to this
दश-मास्य ईश संग्राहित: ten months (old), O Lord! Imparted पुरुदयेन भवादृशेन The compassionate, Yourself like स्वेन-एव तुष्यतु कृतेन by Own only, may be pleased, deed (of benevolence) स: दीननाथ: क: नाम He The Protector, Who indeed तत्-प्रति in its stand (repay) विना-अञ्जलिम्-अस्य कुर्यात् except fold hands, can do O Lord! By Whom such a knowledge is imparted to this ten months old jeeva, That, The Compassionate Yourself, may be pleased by Your own benevolence, because who else can ever repay to The Protector, except folding the hands in gratitude.


पश्यत्ययं धिषणया ननुसप्तवध्रि: शरीरके दमशरीर्यपर: स्वदेहे ।
यत्सृष्टयाऽऽसं तमहं पुरुषं पुराणं पश्ये बहिर्हृदि च चैत्यमिव प्रतीतम् ॥१९॥
पश्यति-अयम् धिषणया ननु- perceives this, by instinct certainly
सप्त-वध्रि: by seven (bondages) covered शरीरके of bodily experiences (happiness and sorrow) दम-शरीरी-अपर: (capable of self) control embodied, other creatures स्वदेहे in the bodies यत्-सृष्टया-आसम् by Whose creation exist तम्-अहम् to That, I (ego personified) पुरुषम् पुराणम् The Person ancient पश्ये बहि:-हृदि च perceive within and without चैत्यम्-इव प्रतीतम् by the reason perceivable The other creatures, birds and beasts, etc., know the bodily experiences in this body only, covered by seven bondages. I, who is endowed by The Ancient Person with the faculty of reason, and exist as Whose creation with the power of self control, perceive Him within and without, which is possible by, as if He has manifested Himself in me.


सोऽहं वसन्नपि विभो बहुदु:खवासं गर्भान्न निर्जिगमिषे बहिरन्धकूपे ।
यत्रोपयातमुपसर्पति देवमाया मिथ्यामतिर्यदनु संसृतिचक्रमेतत् ॥२०॥
स:-अहम् वसन्-अपि that I staying though
विभो बहु-दु:ख-वासम् O Lord! in many troubles house गर्भात्-न निर्जिगमिषे from (this) womb will not come out बहि:-अन्ध-कूपे outside in the dark well यत्र-उपयातम्- where coming उपसर्पति देव-माया will be surrounded by the divine Maayaa मिथ्या-मति:-यत्-अनु (of) false notion, by which follows संसृति-चक्रम्-एतत् the birth (and death) cycle this O Lord! Though I am now placed in a house with many troubles, that is, in this womb, I will not come out of it, into the dark well, where as one comes out, he is surrounded by the divine Maayaa, which is then followed by the cycle of life and death.


तस्मादहं विगतविक्लव उद्धरिष्य आत्मानमाशु तमस: सुहृदाऽऽत्मनैव ।
भूयो यथा व्यसनमेतदनेकरन्ध्रं मा मे भविष्यदुपसादितविष्णुपाद: ॥२१॥
तस्मात्-अहम् विगत-विक्लव: therefore I, overcoming distractions
उद्धरिष्ये आत्मानम्-आशु will uplift myself soon तमस: सुहृदा-आत्मना-एव from the darkness by the friend self only भूय: यथा व्यसनम्-एतत्- again so that, calamity this अनेक-रन्ध्रम् मा मे भविष्यत्- of many pitfalls, may not to me happen उपसादित-विष्णु-पाद: placed (firmly) in Vishnu's feet Therefore, overcoming all distractions, and placing my mind firmly at Vishnu's feet, I will soon uplift myself with the help of my friend, the self, so that this calamity with its various pitfalls may not happen to me again.


कपिल उवाच - Kapila said - एवं कृतमतिर्गर्भे दशमास्य: स्तुवन्नृषि: ।
सद्य: क्षिपत्यवाचीनं प्रसूत्यै सूतिमारुत: ॥२२॥
एवम् कृत-मति:-गर्भे thus, resolved in mind, in the womb,
दशमास्य: स्तुवन्-ऋषि: the ten months (old), praying, the wise सद्य: क्षिपति-अवाचीनम् soon is thrown, head first प्रसूत्यै सूति-मारुत: by the birth enabling, birth winds Being thus resolved in the mind, the ten months old wise soul, keeps praying, when he is pushed down, head first by the birth enabling winds.


तेनावसृष्ट: सहसा कृत्वावाक् शिर आतुर: ।
विनिष्क्रामति कृच्छ्रेण निरुच्छ्वासो हतस्मृति: ॥२३॥
तेन-अवसृष्ट: सहसा कृत्वा- by that (the wind) pushed, suddenly making
अवाक् शिर: आतुर: down head, with agony विनिष्क्रामति कृच्छ्रेण comes out with great difficulty निरुच्छ्वास: हत-स्मृति: breathless, devoid of memory Suddenly, pushed by the birth winds, he comes out with head downward, in agony and with great difficulty, breathless and devoid of memory.


पतितो भुव्यसृङ्मूत्रे विष्ठा भूरिव चेष्टते ।
रोरूयति गते ज्ञाने विपरीतां गतिं गत: ॥२४॥
पतित: भुवि-असृक्-मूत्रे falling on earth, in blood and urine
विष्ठा भू:-इव चेष्टते of faeces born (worm) like tosses रोरूयति गते ज्ञाने cries loudly, having lost wisdom विपरीताम् गतिम् गत: reverse state coming to He falls on the earth in blood and urine, and wriggles like a feaces born worm and cries loudly having lost al wisdom and coming to the reverse state of ignorance.


परच्छन्दं न विदुषा पुष्यमाणो जनेन स: ।
अनभिप्रेतमापन्न: प्रत्याख्यातुमनीश्वर: ॥२५॥
परच्छन्दम् न विदुषा others mind not knowing
पुष्यमाण: जनेन स: being brought up by people he अनभिप्रेतम्-आपन्न: undesirable happening प्रत्याख्यातुम्-अनीश्वर: to revolt is unable He is brought up by people who do not know others' minds. When put in an undesireable situation, he is unable to protest.


शायितोऽशुचिपर्यङ्के जन्तु: स्वेदजदूषिते।
नेश: कण्डूयनेऽङ्गानामासनोत्थानचेष्टने ॥२६॥
शायित:-अशुचि-पर्यङ्के laid on a soiled bed
जन्तु: स्वेदज-दूषिते by creatures sweat-borne infested न-ईश: कण्डूयने-अङ्गानाम्- is not able to scratch (his) limbs आसन-उत्थान-चेष्टने from seat to arise effort Laid on a soiled bed, infested with sweat borne creatures, he is unable to scratch himself, or to make an effort to arise from that place.


तुदन्त्यामत्वचं दंशा मशका मत्कुणादय: ।
रुदन्तं विगतज्ञानं कृमय: कृमिकं यथा ॥२७॥
तुदन्ति-आम-त्वचम् bite soft skin
दंशा: मशका: gnats, mosquitoes मत्कुण-आदय: bugs etc., रुदन्तम् विगत-ज्ञानम् cries (having) lost the knowledge कृमय: कृमिकम् यथा small worms big worms just as Just as small worms bite big worms, his soft skin is bitten by gnats, mosquitoes, bugs etc., and he keeps crying having lost the knowledge which he had in the womb.


इत्येवं शैशवं भुक्त्वा दु:खं पौगण्डमेव च ।
अलब्धाभीप्सितोऽज्ञानादिद्धमन्यु: शुचार्पित: ॥२८॥
इति-एवम् शैशवम् भुक्त्वा thus in this manner, childhood experiencing
दु:खम् पौगण्डम्-एव च pain of young age and also अलब्ध-अभीप्सित:- not attaining (his) desired objects अज्ञानात्-इद्ध-मन्यु: because of ignorance, with increased anger शुच-अर्पित: by grief is overcome Thus, in this manner, having experienced the pains of childhood and young age, and having not attained his desired objects, his anger is increased because of ignorance and he is overcome by grief.


सह् देहेन मानेन वर्धमानेन मन्युना ।
करोति विग्रहं कामी कामिष्वन्ताय चात्मन: ॥२९॥
सह् देहेन मानेन (along) with the body, pride
वर्धमानेन मन्युना growing because of anger करोति विग्रहम् कामी does animosity, the sensuous one कामिषु-अन्ताय with pleasure seeking people, for destruction च-आत्मन: and of self Along with the body, his pride also grows and also anger. Because of which this sensuous person takes on hostality with pleasure seeking people which results in self distruction.


भूतै: पञ्चभिरारब्धे देहे देह्यबुधोऽसकृत् ।
अहंममेत्यसद्ग्राह: करोति कुमतिर्मतिम् ॥३०॥
भूतै: पञ्चभि:-आरब्धे देहे by elements five, made up body
देही-अबुध:-असकृत् the embodied, foolish false अहम्-मम-इति-असद्-ग्राह: me mine this false attachment करोति कुमति:-मतिम् does stupid minded The stupid minded foolish embodied soul, in the body made up of the five elements, with a misguided intellect, does false attachment as me and mine.


तदर्थं कुरुते कर्म यद्बद्धो याति संसृतिम् ।
योऽनुयाति ददत्क्लेशमविद्याकर्मबन्धन: ॥३१॥
तत्-अर्थम् कुरुते कर्म for its sake, performs actions
यत्-बद्ध: याति संसृतिम् by which tied, follows birth and death य:-अनुयाति ददत्-क्लेशम्- which follow, giving pains अविद्या-कर्म-बन्धन: ignorance and destiny, are for bondage For the sake of the body he keeps performing actions, which follows him and constantly gives him trouble, and bound to it because of ignornce and destiny, he is tied to the wheel of birth and death.


यद्यसद्भि: पथि पुन: शिश्नोदरकृतोद्यमै: ।
आस्थितो रमते जन्तुस्तमो विशति पूर्ववत् ॥३२॥
यदि-असद्भि: पथि पुन: if with sensual people, on the way again
शिश्न-उदर-कृत-उद्यमै: sexual and palate (satisfying), does efforts आस्थित: रमते जन्तु:- remains and enjoys, the Jeeva तम: विशति पूर्व-वत् in darkness (hell) enters, before like On the way, if the soul, again keeps company with sensual minded people, and is engaged in sexual and pallate satisfying persuits, and keeps enjoying them, he again enters hell as before.


सत्यं शौचं दया मौनं बुद्धि: श्रीर्ह्रीर्यश: क्षमा ।
शमो दमो भगश्चेति यत्सङ्गाद्याति सङ्क्षयम् ॥३३॥
सत्यम् शौचम् दया truthfulness, purity, compassion,
मौनम् बुद्धि: श्री:- silence, wisdom, prosperity, ह्री:-यश: क्षमा modesty, fame, forgiveness, शम: दम: भग:- control of senses, control of mind, and good fortune च-इति यत्-सङ्गात्- and all this, by whose company याति सङ्क्षयम् comes to destruction In whose company, truthfulness, purity, compassion, silence, wisdom, prosperity, modesty, fame, forgiveness, control of senses and the mind and good fortune are all distructed.


तेष्वशान्तेषु मूढेषु खण्डितात्मस्वसाधुषु ।
सङ्गं न कुर्याच्छोच्येषु योषित्क्रीडामृगेषु च ॥३४॥
तेषु-अशान्तेषु मूढेषु in them, non-peaceful, foolish,
खण्डित-आत्मषु-असाधुषु broken souls, unsaintly सङ्गम् न कुर्यात्-शोच्येषु friendship should not do, pitiable योषित्-क्रीडा-मृगेषु च of women play folks One should not cultivate friendship with non-peaceful, foolish, broken self realization souls, unsaintly, pitiable people, who are mere play-things at the hands of women.


न तथास्य भवेन्मोहो बन्धश्चान्यप्रसङ्गत: ।
योषित्सङ्गाद्यथा पुंसो यथा तत्सङ्गिसङ्गत: ॥३५॥
न तथा-अस्य भवेत्-मोह: not that sort of, his is attachment
बन्ध:-च-अन्य-प्रसङ्गत: bondage and by other objects योषित्-सङ्गात्-यथा पुंस: by female company, as much of man यथा तत्-सङ्गि-सङ्गत: and as much from her company keeping people A man's attachment and bondage, is not of that strength because of other sense objects, as it is by a female's company or by the people who keep company with females.


प्रजापति: स्वां दुहितरं दृष्ट्वा तद्रूपधर्षित: ।
रोहिद्भूतां सोऽन्वधावदृक्षरूपी हतत्रप: ॥३६॥
प्रजापति: स्वाम् दुहितरम् Brahmaa, own daughter
दृष्ट्वा तत्-रूप-धर्षित: seeing, by her beauty infatuated रोहित्-भूताम् स:-अन्वधावत्- a hind's form taking, he ran after her ऋक्ष-रूपी हत-त्रप: in a stag's form, giving up shame Brahmaa was infatuated by the beauty of his own daughter. She had taken the form of a hind, and he ran after her in the form of a stag, giving up all shame.


तत्सृष्टसृष्टसृष्टेषु को न्वखण्डितधी: पुमान्।
ऋषिं नारायणमृते योषिन्मय्येह मायया ॥३७॥
तत्-सृष्ट-सृष्ट-सृष्टेषु his created, Mareechi, from Kashyapa, created creatures
क: नु-अखण्डित-धी: who indeed, is of undistorted mind पुमान् ऋषिम् नारायणम्-ऋते person, the sage Naaraayana besides योषित्-मय्या-इह मायया of women oriented, in this by Maayaa Biginning from Marichi, Kashyap and all, the creations of Brahmaa, who created the other creautres, which person except the sage Naaraayana, is of undistorted mind by the effect of female, here in this Maayaa, oriented world.


बलं मे पश्य मायया: स्त्रीमय्या जयिनो दिशाम् ।
या करोति पदाक्रान्तान् भ्रूविजृम्भेण केवलम् ॥३८॥
बलम् मे पश्य might my see
मायया: स्त्री-मय्या by Maayaa woman oriented जयिन: दिशाम् the conquerors of the quarters या करोति पद-आक्रान्तान् who does, by foot trampled भ्रू-विजृम्भेण केवलम् eyebrows' play, mere Behold the might of my woman oriented Maayaa, by the mere play of whose eyebrows even the conquerors of the quarters, are as though trempled under the feet.


सङ्गं न कुर्यात्प्रमदासु जातु योगस्य पारं परमारुरुक्षु: ।
मत्सेवया प्रतिलब्धात्मलाभो वदन्ति या निरयद्वारमस्य ॥३९॥
सङ्गम् न कुर्यात्-प्रमदासु company should not make with young women,
जातु योगस्य पारम् ever, (who) of Yoga beyond परम्-आरुरुक्षु: greatly aspires मत्-सेवया प्रतिलब्ध-आत्मलाभ: by Me adoring, (who) has acquired Self -realization वदन्ति या: निरय-द्वारम्-अस्य say they, who,(the women), of hell's gates for him He who greatly aspires to reach beyond the Yogas, and those who have acquiered Self-realization by adoring Me, should keep away from the company of young women, as they are said to be the doors of hell.


योपयाति शनैर्माया योषिद्देवविनिर्मिता ।
तामीक्षेतात्मनो मृत्युं तृणै: कूपमिवावृतम् ॥४०॥
य:-उपयाति शनै:-माया who approaches slowly, Maayaa
योषित्-देव-विनिर्मिता woman by Lord created ताम्-ईक्षेत-आत्मन: मृत्युम् her should consider, as one's self's death तृणै: कूपम्-इव-आवृतम् by grass, well as if covered The Maayaa in the form of woman created by Lord, who approaches gradually, one should consider her as ones own death, just as a well covered by grass.


यां मन्यते पतिं मोहान्मन्मायामृषभायतीम् ।
स्त्रीत्वं स्त्रीसङ्गत: प्राप्तो वित्तापत्यगृहप्रदम् ॥४१॥
याम् मन्यते पतिम् her (Maayaa) erroneously takes to be husband
मोहात्-मायाम्- due to delusion, Maayaa ऋषभ-आयतीम् a man mistaking स्त्रीत्वम् स्त्री-सङ्गत: प्राप्त: to womanhood, because of women's' company attaining वित्त-आपत्य-गृह-प्रदम् wealth, progeny, house giver A person who was keeping company with women, attains womanhood, and erroniously looks upon my Maayaa, mistaking her to be a man and so a husband, and a provider of wealth, progeny and house.


तामात्मनो विजानीयात्पत्यपत्यगृहात्मकम् ।
दैवोपसादितं मृत्युं मृगयोर्गायनं यथा ॥४२॥
ताम्-आत्मन: विजानीयात्- her (Maayaa), of one-self should understand
पति-अपत्य-गृह-आत्मकम् husband, children, house incarnate दैव-उपसादितम् मृत्युम् by Fate arranged death मृगयो:-गायनम् यथा hunter's song just as (for the deer) She should understand that Fate has arranged death for her, in the shape of husband, children, house etc, just as a hunter's song is for the deer.


देहेन जीवभूतेन लोकाल्लोकमनुव्रजन् ।
भुञ्जान एव कर्माणि करोत्यविरतं पुमान् ॥४३॥
देहेन जीव-भूतेन by body, the Jiva, subtle
लोकात्-लोकम्- from one sphere to another अनुव्रजन् going round भुञ्जान: एव कर्माणि undergoing only (the fruits of ) previous actions करोति-अविरतम् पुमान् performs actions incessantly, a man The soul, in the subtle body, as a man, endlessly goes round from one sphere to another, reaping the results of the previous actions and incessently performing more actions, the cause of later births.


जीवो ह्यस्यानुगो देहो भूतेन्द्रियमनोमय: ।
तन्निरोधोऽस्य मरणमाविर्भावस्तु सम्भव: ॥४४॥
जीव: हि-अस्य-अनुग: देह: the Jiva (soul), indeed of this (subtle) follower body
भूत-इन्द्रिय-मनोमय: of the elements, senses and mind constituted, तत्-निरोध:-अस्य मरणम्- its ceasing, (is) its death आविर्भाव:-तु सम्भव: and presence certainly, is birth (or being) Jiva is the follower of this subtle body, which functions through the physical body made up of the elements, senses, and mind. When this ceases to exist, it is the death and when it takes form, it is the birth of the jiva.


द्रव्योपलब्धिस्थानस्य द्रव्येक्षायोग्यता यदा ।
तत्पञ्चत्वमहंमानादुत्पत्तिर्द्रव्यदर्शनम् ॥४५॥
द्रव्य-उपलब्धि-स्थानस्य objects' perceiving place (the body)
द्रव्य-ईक्षा-अयोग्यता यदा objects perceiving incapability when तत्-पञ्चत्वम्-अहम्-मानात्- that (is) death, by the 'I' sense उत्पत्ति:-द्रव्य-दर्शनम् (is) birth and objects perceiving When the place, that is the body, where the objects are perceived, looses its ability to perceive the objects, then it is death. When the soul gets the 'I' sense with the body, it is birth and the capability to perceive objects.


यथाक्ष्णोर्द्रव्यावयवदर्शनायोग्यता यदा ।
तदैव चक्षुषो द्रष्टुर्द्रष्टृत्वायोग्यतानयो: ॥४६॥
यथा-अक्ष्णो:-द्रव्य-अवयव- just as of the eyes, things and colour
दर्शन-अयोग्यता यदा perceiving incapability when तदा-एव चक्षुष: द्रष्टु:- then only of the sight of the Jiva द्रष्टृत्व-अयोग्यता-अनयो: perceiving incapability of both Just as when the eyes are incapable of perceiving the objects, the jiva and the power of sight of the eyes also, both are incapable of perceiving obects.


तस्मान्न कार्य: सन्त्रासो न कार्पण्यं न सम्भ्रम: ।
बुद्ध्वा जीवगतिं धीरो मुक्तसङ्गश्चरेदिह ॥४७॥
तस्मात्-न कार्य: सन्त्रास: therefore, should not be afraid (of death)
न कार्पण्यम् न सम्भ्रम: not be stingy, not be confused बुद्ध्वा जीव-गतिम् धीर: by understanding the Jiva's ways, a composed person मुक्त-सङ्ग:-चरेत्-इह free of attachment, should live here Therefore, a composed person should not be afraid of death, should not be stingy, and should not be confused. Realising the nature of jiva, he should live here, in this world, without attachments.


सम्यग्दर्शनया बुद्ध्या योगवैराग्ययुक्तया ।
मायाविरचिते लोके चरेन्न्यस्य कलेवरम् ॥४८॥
सम्यक्-दर्शनया बुद्ध्या with right vision and intellect
योग-वैराग्य-युक्तया with Yoga and dispassion put in माया-विरचिते लोके in Maayaa created world चरेत्-न्यस्य कलेवरम् should live relegating the body Relegating his body to the Maayaa created world, he should live here with the right vision and intellect along with Yoga and dispassion.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेयोपाख्याने जीवगतिर्नामैकत्रिंशोऽध्याय: समाप्त: ॥३१॥
Thus ends the thirty-first discourse entitled 'The fate of the Jiva', forming part of the 'Story of Lord Kapila', in Book Three of the great and glorious Bhaagavata-Puraana.