कपिल उवाच ।
तस्यैतस्य जनो नूनं नायं वेदोरुविक्रमम् ।
काल्यमानोऽपि बलिनो वायोरिव घनावलिः ॥ १॥
यं यमर्थमुपादत्ते दुःखेन सुखहेतवे ।
तं तं धुनोति भगवान् पुमान् शोचति यत्कृते ॥ २॥
यदध्रुवस्य देहस्य सानुबन्धस्य दुर्मतिः ।
ध्रुवाणि मन्यते मोहाद्गृहक्षेत्रवसूनि च ॥ ३॥
जन्तुर्वै भव एतस्मिन् यां यां योनिमनुव्रजेत् ।
तस्यां तस्यां स लभते निर्वृतिं न विरज्यते ॥ ४॥
नरकस्थोऽपि देहं वै न पुमांस्त्यक्तुमिच्छति ।
नारक्यां निर्वृतौ सत्यां देवमायाविमोहितः ॥ ५॥
आत्मजायासुतागारपशुद्रविणबन्धुषु ।
निरूढमूलहृदय आत्मानं बहु मन्यते ॥ ६॥
सन्दह्यमानसर्वाङ्ग एषामुद्वहनाधिना ।
करोत्यविरतं मूढो दुरितानि दुराशयः ॥ ७॥
आक्षिप्तात्मेन्द्रियः स्त्रीणामसतीनां च मायया ।
रहो रचितयाऽऽलापैः शिशूनां कलभाषिणाम् ॥ ८॥
गृहेषु कूटधर्मेषु दुःखतन्त्रेष्वतन्द्रितः ।
कुर्वन् दुःखप्रतीकारं सुखवन्मन्यते गृही ॥ ९॥
अर्थैरापादितैर्गुर्व्या हिंसयेतस्ततश्च तान् ।
पुष्णाति येषां पोषेण शेषभुग्यात्यधः स्वयम् ॥ १०॥
वार्तायां लुप्यमानायामारब्धायां पुनः पुनः ।
लोभाभिभूतो निःसत्त्वः परार्थे कुरुते स्पृहाम् ॥ ११॥
कुटुम्बभरणाकल्पो मन्दभाग्यो वृथोद्यमः ।
श्रिया विहीनः कृपणो ध्यायन् श्वसिति मूढधीः ॥ १२॥
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Lord Kapila continued : Just as a mass of clouds knows not the inordinate strength of the mighty wind-god, though driven (here and there) by the latter, so this Jīva surely does not know the enormous power of the omnipotent Kāla though being subjected to repeated births and deaths (by the latter). (1)
The almighty Time-Spirit destroys each and every object the Jīva acquires with great pains for the sake of happiness, and for whose loss he grieves much. (2)
That is because the stupid creature foolishly regards as everlasting the house, lands and wealth etc., belonging to one's transient body and those connected with it (viz., one's wife, son and so on, who are equally perishable). (3)
The Jīva in this world finds delight in whatever species of life he is born into, and never feels aversion for it. (4)
Deluded by the Lord's Māyā, the Jīva feels little inclined to cast off his body even in hell, taking delight in the infernal enjoyments. (5)
With his heart deeply attached to body, wife, progeny, house, animals, wealth and relations, he deems himself blessed. (6)
Burning all over with anxiety to maintain them all, the evil-minded fool incessantly commits sins. (7)
Nay, with his mind and senses captivated by the charms wrought on him in the private chamber by lewd women, as well as by the talks of lisping infants, the householder remains attached to his home life, which is mainly full of trouble and the duties of which involve the practice of wiles; and if, while scrupulously performing these duties, he succeeds in averting calamity, he deems himself happy as it were. (8-9)
Through moneys procured from here and there by practising great violence, he maintains those people (the members of his family) by fostering whom he goes down to perdition, himself enjoying only what is left after nourishing them. (10)
When he finds his business hampered, though renewed again and again, he loses patience and, overwhelmed with greed, longs for others' wealth. (11)
His efforts coming to nought through bad luck, he becomes moneyless and is no longer able to maintain his family. Nay, puzzled in mind, he is reduced to a wretched plight, and full of anxiety, heaves deep sighs. (12) (1-12)
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एवं स्वभरणाकल्पं तत्कलत्रादयस्तथा ।
नाद्रियन्ते यथापूर्वं कीनाशा इव गोजरम् ॥ १३॥
तत्राप्यजातनिर्वेदो भ्रियमाणः स्वयम्भृतैः ।
जरयोपात्तवैरूप्यो मरणाभिमुखो गृहे ॥ १४॥
आस्तेऽवमत्योपन्यस्तं गृहपाल इवाहरन् ।
आमयाव्यप्रदीप्ताग्निरल्पाहारोऽल्पचेष्टितः ॥ १५॥
वायुनोत्क्रमतोत्तारः कफसंरुद्धनाडिकः ।
कासश्वासकृतायासः कण्ठे घुरघुरायते ॥ १६॥
शयानः परिशोचद्भिः परिवीतः स्वबन्धुभिः ।
वाच्यमानोऽपि न ब्रूते कालपाशवशं गतः ॥ १७॥
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Seeing him unable to support them as aforesaid, his wife and others treat him not with the same respect as before, even as the miserly cultivators do not accord the same treatment to their old and worn-out oxen. (13)
Yet he feels no aversion for them. Maintained by those whom he had (once) brought up himself and deformed on account of old age, he falls a prey to diseases like dyspepsia; his diet and activity both diminish and he remains confined to his house, awaiting his death and living like a dog on whatever is thrown despisingly (by his sons and wife). (14-15)
(At the approach of death) his eye-balls are shot out by the action of the life-breath trying to find an exit; his wind-pipe gets choked with phlegm, coughing and breathing cause him exertion and death-rattle is heard from his throat. (16)
Lying (in his bed) surrounded by his sorrowing relations and caught in the noose of Death, he cannot utter a word even when addressed. (17) (13-17)
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एवं कुटुम्बभरणे व्यापृतात्माजितेन्द्रियः ।
म्रियते रुदतां स्वानामुरुवेदनयास्तधीः ॥ १८॥
यमदूतौ तदा प्राप्तौ भीमौ सरभसेक्षणौ ।
स दृष्ट्वा त्रस्तहृदयः शकृन्मूत्रं विमुञ्चति ॥ १९॥
यातनादेह आवृत्य पाशैर्बद्ध्वा गले बलात् ।
नयतो दीर्घमध्वानं दण्ड्यं राजभटा यथा ॥ २०॥
तयोर्निर्भिन्नहृदयस्तर्जनैर्जातवेपथुः ।
पथि श्वभिर्भक्ष्यमाण आर्तोऽघं स्वमनुस्मरन् ॥ २१॥
क्षुत्तृट् परीतोऽर्कदवानलानिलैः
सन्तप्यमानः पथि तप्तवालुके ।
कृच्छ्रेण पृष्ठे कशया च ताडितः
चलत्यशक्तोऽपि निराश्रमोदके ॥ २२॥
तत्र तत्र पतन् श्रान्तो मूर्च्छितः पुनरुत्थितः ।
पथा पापीयसा नीतस्तमसा यमसादनम् ॥ २३॥
योजनानां सहस्राणि नवतिं नव चाध्वनः ।
त्रिभिर्मुहूर्तैर्द्वाभ्यां वा नीतः प्राप्नोति यातनाः ॥ २४॥
आदीपनं स्वगात्राणां वेष्टयित्वोल्मुकादिभिः ।
आत्ममांसादनं क्वापि स्वकृत्तं परतोऽपि वा ॥ २५॥
जीवतश्चान्त्राभ्युद्धारः श्वगृध्रैर्यमसादने ।
सर्पवृश्चिकदंशाद्यैर्दशद्भिश्चात्मवैशसम् ॥ २६॥
कृन्तनं चावयवशो गजादिभ्यो भिदापनम् ।
पातनं गिरिशृङ्गेभ्यो रोधनं चाम्बुगर्तयोः ॥ २७॥
यास्तामिस्रान्धतामिस्रा रौरवाद्याश्च यातनाः ।
भुङ्क्ते नरो वा नारी वा मिथः सङ्गेन निर्मिताः ॥ २८॥
अत्रैव नरकः स्वर्ग इति मातः प्रचक्षते ।
या यातना वै नारक्यस्ता इहाप्युपलक्षिताः ॥ २९॥
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He whose mind is thus engrossed in the thought of maintaining his family and who has failed to subdue his senses dies in the midst of his weeping kinsmen, rendered unconscious or thrown out of his wits by excessive agony. (18)
Trembling at heart to see a couple of frightful messengers of Death arrived at the moment, their eyes full of wrath, he passes stool and urine. (19)
Clothing his soul in a special (aerial) body* fit for undergoing the tortures of hell and binding him with cords about the neck, they forcibly drag him along a long road (to the abode of Yama) even as the constables of a king drag a convict (to gaol). (20)
With his heart cleft by their threats and trembling (with fear) he feels deeply distressed at the thought of his sins when bitten on the way by dogs. (21)
Nay, overcome by hunger and thirst, oppressed by sunshine, forest fire and hot winds and flogged on the back with whips, he trudges along, though unable to walk, on that road, which has no shelter or water and is covered by burning sands. (22)
Dropping down now and then and fainting due to exhaustion and rising again, he is quickly taken by that exceedingly troublesome path to the abode of Yama (the god of punishment). (23)
Dragged along this road, which is ninety-nine thousand Yojanas (7,92,000 miles) long, within two to three hours, he suffers the tortures (indicated hereafter). (24)
Placed in the midst of burning pieces of wood, his limbs are set on fire, while in some cases he is made to eat his own flesh cut out either by himself of by others. (25)
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 etc., that bite (or sting) him (26)
Nay, his limbs are lopped of one by one and rent asunder by elephants;(in some cases) he is hurled down from hill-tops and is also held up either in water or in a cave. (27)
Whether man or woman, one has to suffer in the regions of hell known by the names of Tāmisra, Andhatāmisra, Raurava and so on (enumerated hereafter in Book Five), tortures brought about by association with one another in sinful acts. (28)
Some people aver that heaven and hell exist in this very world, O mother; for the tortures which are experienced in hell are seen even here.(29)
- It is mentioned in our scriptures that sinners condemned to hell are invested with an aerial body, which, though subjected to tortures in various forms, is wonderfully tenacious and does not perish till the sinner has fully served the sentence.
(18-29)
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एवं कुटुम्बं बिभ्राण उदरम्भर एव वा ।
विसृज्येहोभयं प्रेत्य भुङ्क्ते तत्फलमीदृशम् ॥ ३०॥
एकः प्रपद्यते ध्वान्तं हित्वेदं स्वकलेवरम् ।
कुशलेतरपाथेयो भूतद्रोहेण यद्भृतम् ॥ ३१॥
दैवेनासादितं तस्य शमलं निरये पुमान् ।
भुङ्क्ते कुटुम्बपोषस्य हृतवित्त इवातुरः ॥ ३२॥
केवलेन ह्यधर्मेण कुटुम्बभरणोत्सुकः ।
याति जीवोऽन्धतामिस्रं चरमं तमसः पदम् ॥ ३३॥
अधस्तान्नरलोकस्य यावतीर्यातनादयः ।
क्रमशः समनुक्रम्य पुनरत्राव्रजेच्छुचिः ॥ ३४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धे कापिलेयोपाख्याने कर्मविपाको नम
त्रिंशोऽध्यायः ॥ ३०॥
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He who supports his family in the aforesaid manner (vide verses 7,10 and 11 above) or simply nourishes his own body leaves both (his family as well as his body) here and, departing hence, reaps the fruit of his actions as indicated above (in verses 20 to 28). (30)
Shuffling off his body, which he nourished by marring the interests of other creatures, he goes down to the dark region of hell alone, carrying a wallet of sins (on his head). (31)
Man reaps in hell the evil consequences, inflicted by Providence, of (the sins committed by him in) maintaining his family, and feels distressed like a man who has lost his wealth.(32)
The man who is keen to support his family by recourse to purely unrighteous ways goes to the darkest region of hell known by the name of Andhatāmisra.(33)
Having gone through in a regular order all the tortures of hell and passed through the lowest forms of animal life preceding human birth (such as that of a dog, swine and so on), and thus purged of his sins, he is reborn as a human being on this earth.(34)
Thus ends the thirtieth discourse entitled "the fruit of actions pursuing those who commit them through subsequent existences", forming part of the "Story of Lord Kapila", in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (30-34)
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