> > Srimad Bhagavatam - Canto 3
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 3 Part 2

> > **************

> > Chapter Thirty: Description by Lord Kapila of Adverse Fruitive Activities

> > *******

> > TEXT 1

> > kapila uvaca

> > tasyaitasya jano nunam

> > nayam vedoru-vikramam

> > kalyamano 'pi balino

> > vayor iva ghanavalih

> > kapilah uvaca: Lord Kapila said; tasya etasya: of this very time factor; janah: person; nunam: certainly; na: not; ayam: this; veda: knows; uru-vikramam: the great strength; kalyamanah: being carried off; api: although; balinah: powerful; vayoh: of the wind; iva: like; ghana: of clouds; avalih: a mass.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 2

> > yam yam artham upadatte

> > duhkhena sukha-hetave

> > tam tam dhunoti bhagavan

> > puman chocati yat-krte

> > yam yam: whatever; artham: object; upadatte: one acquires; duhkhena: with difficulty; sukha-hetave: for happiness; tam tam: that; dhunoti: destroys; bhagavan: the Supreme Personality of Godhead; puman: the person; socati: laments; yat-krte: for which reason.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 3

> > yad adhruvasya dehasya

> > sanubandhasya durmatih

> > dhruvani manyate mohad

> > grha-ksetra-vasuni ca

> > yat: because; adhruvasya: temporary; dehasya: of the body; sa-anubandhasya: with that which is related; durmatih: a misguided person; dhruvani: permanent; manyate: thinks; mohat: because of ignorance; grha: home; ksetra: land; vasuni: wealth; ca: and.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 4

> > jantur vai bhava etasmin

> > yam yam yonim anuvrajet

> > tasyam tasyam sa labhate

> > nirvrtim na virajyate

> > jantuh: the living entity; vai: certainly; bhave: in worldly existence; etasmin: this; yam yam: whatever; yonim: species; anuvrajet: he may obtain; tasyam tasyam: in that; sah: he; labhate: achieves; nirvrtim: satisfaction; na: not; virajyate: is averse.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 5

> > naraka-stho 'pi deham vai

> > na pumams tyaktum icchati

> > narakyam nirvrtau satyam

> > deva-maya-vimohitah

> > naraka: in hell; sthah: situated; api: even; deham: body; vai: indeed; na: not; puman: person; tyaktum: to leave; icchati: wishes; narakyam: hellish; nirvrtau: enjoyment; satyam: when existing; deva-maya: by the illusory energy of Visnu; vimohitah: deluded.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 6

> > atma jaya-sutagara-

> > pasu-dravina-bandhusu

> > nirudha-mula-hrdaya

> > atmanam bahu manyate

> > atma: body; jaya: wife; suta: children; agara: home; pasu: animals; dravina: wealth; bandhusu: in friends; nirudha-mula: deep-rooted; hrdayah: his heart; atmanam: himself; bahu: highly; manyate: he thinks.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 7

> > sanda hyamana-sarvanga

> > esam udvahanadhina

> > karoty aviratam mudho

> > du ritani du rasayah

> > sandahyamana: burning; sarva: all; angah: his limbs; esam: these family members; udvahana: for maintaining; adhina: with anxiety; karoti: he performs; aviratam: always; mudhah: the fool; duritani: sinful activities; durasayah: evil-minded.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 8

> > aksiptatmendriyah strinam

> > asatinam ca mayaya

> > raho racitayalapaih

> > sisunam kala-bhasinam

> > aksipta: charmed; atma: heart; indriyah: his senses; strinam: of women; asatinam: false; ca: and; mayaya: by maya; rahah: in a solitary place; racitaya: displayed; alapaih: by the talking; sisunam: of the children; kala-bhasinam: with sweet words.

> > TRANSLATION

> > He gives heart and senses to a woman, who falsely charms him with maya. He enjoys solitary embraces and talking with her, and he is enchanted by the sweet words of the small children.

> > *******

> > TEXT 9

> > grhesu kuta-dharmesu

> > duhkha-tantresv atandritah

> > kurvan duhkha-pratikaram

> > sukhavan manyate grhi

> > grhesu: in family life; kuta-dharmesu: involving the practice of falsehood; duhkha-tantresu: spreading miseries; atandritah: attentive; kurvan: doing; duhkha-pratikaram: counteraction of miseries; sukha-vat: as happiness; manyate: thinks; grhi: the householder.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 10

> > arthair apaditair gurvya

> > himsayetas-tatas ca tan

> > pusnati yesam posena

> > sesa-bhug yaty adhah svayam

> > arthaih: by wealth; apaditaih: secured; gurvya: great; himsaya: by violence; itah-tatah: here and there; ca: and; tan: them (family members); pusnati: he maintains; yesam: of whom; posena: because of the maintenance; sesa: remnants; bhuk: eating; yati: he goes; adhah: downwards; svayam: himself.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 11

> > vartayam lupyamanayam

> > arabdhayam punah punah

> > lobhabhibhuto nihsattvah

> > pararthe kurute sprham

> > vartayam: when his occupation; lupyamanayam: is hampered; arabdhayam: undertaken; punah punah: again and again; lobha: by greed; abhibhutah: overwhelmed; nihsattvah: ruined; para-arthe: for the wealth of others; kurute sprham: he longs.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 12

> > kutumba-bharanakaipo

> > manda-bhagyo vrthodyamah

> > sriya vihinah krpano

> > dhyayan chvasiti mudha-dhih

> > kutumba: his family; bharana: in maintaining; akalpah: unable; manda-bhagyah: the unfortunate man; vrtha: in vain; udyamah: whose effort; sriya: beauty, wealth; vihinah: bereft of; krpanah: wretched; dhyayan: grieving; svasiti: he sighs; mudha: bewildered; dhih: his intelligence.

> > TRANSLATION

> > Thus the unfortunate man, unsuccessful in maintaining his family members, is bereft of all beauty. He always thinks of his failure, grieving very deeply.

> > *******

> > TEXT 13

> > evam sva-bharanakaipam

> > tat-kalatradayas tatha

> > nadriyante yatha purvam

> > kinasa iva go jaram

> > evam: thus; sva-bharana: to maintain them; akaipam: unable; tat: his; kalatra: wife; adayah: and so on; tatha: so; na: not; adriyante: do respect; yatha: as; purvam: before; kinasah: farmers; iva: like; go jaram: an old ox.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 14

> > tatrapy ajata-nirvedo

> > bhriyamanah svayam bhrtaih

> > jarayopatta-vairupyo

> > maranabhimukho grhe

> > tatra: there; api: although; ajata: not arisen; nirvedah: aversion; bhriyamanah: being maintained; svayam: by himself; bhrtaih: by those who were maintained; jaraya: by old age; upatta: obtained; vairupyah: deformation; marana: death; abhimukhah: approaching; grhe: at home.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 15

> > aste 'vamatyopanyastam

> > grha-pala ivaharan

> > amayavy apradiptagnir

> > alpaharo 'lpa-cestitah

> > aste: he remains; avamatya: negligently; upanyastam: what is placed; grha-palah: a dog; iva: like; aharan: eating; amayavi: diseased; apradipta-agnih: having dyspepsia; alpa: little; aharah: eating; alpa: little; cestitah: his activity.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 16

> > vayunotkramatottarah

> > kapha-samruddha-nadikah

> > kasa-svasa-krtayasah

> > kanthe ghura-ghurayate

> > vayuna: by air; utkramata: bulging out; uttarah: his eyes; kapha: with mucus; samruddha: congested; nadikah: his windpipe; kasa: coughing; svasa: breathing; krta: done; ayasah: difficulty; kanthe: in the throat; ghura-ghurayate: he produces a sound like ghura-ghura.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 17

> > sayanah parisocadbhih

> > parivitah sva-bandhubhih

> > vacyamano 'pi na brute

> > kala-pasa-vasam gatah

> > sayanah: lying down; parisocadbhih: lamenting; parivitah: surrounded; sva-bandhubhih: by his relatives and friends; vacyamanah: being urged to speak; api: although; na: not; brute: he speaks; kala: of time; pasa: the noose; vasam: under the control of; gatah: gone.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 18

> > evam kutumba-bharane

> > vyaprtatmajitendriyah

> > mriyate rudatam svanam

> > u ru-vedanayasta-dhih

> > evam: thus; kutumba-bharane: in maintaining a family; vyaprta: engrossed; atma: his mind; ajita: uncontrolled; indriyah: his senses; mriyate: he dies; rudatam: while crying; svanam: his relatives; uru: great; vedanaya: with pain; asta: bereft of; dhih: consciousness.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 19

> > yama-dutau tada praptau

> > bhimau sarabhaseksanau

> > sa drstva trasta-hrdayah

> > sakrn-mutram vimuncati

> > yama-dutau: two messengers of Yamaraja; tada: at that time; praptau: arrived; bhimau: terrible; sa-rabhasa: full of wrath; iksanau: their eyes; sah: he; drstva: seeing; trasta: frightened; hrdayah: his heart; sakrt: stool; mutram: urine; vimuncati: he passes.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 20

> > yatana-deha avrtya

> > pasair baddhva gale balat

> > nayato dirgham adhvanam

> > dandyam raja-bhata yatha

> > yatana: for punishment; dehe: his body; avrtya: covering; pasaih: with ropes; baddhva: binding; gale: by the neck; balat: by force; nayatah: they lead; dirgham: long; adhvanam: distance; dandyam: a criminal; raja-bhatah: the king's soldiers; yatha: as.

> > TRANSLATION

> > 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 Yamadutas, who bind him by the neck with strong rope and cover his subtle body so that he may undergo severe punishment.

> > *******

> > TEXT 21

> > tayor nirbhinna-hrdayas

> > tarjanair jata-vepathuh

> > pathi svabhir bhaksyamana

> > arto 'gham svam anusmaran

> > tayoh: of the Yamadutas; nirbhinna: broken; hrdayah: his heart; tarjanaih: by the threatening; jata: arisen; vepathuh: trembling; pathi: on the road; svabhih: by dogs; bhaksyamanah: being bitten; artah: distressed; agham: sins; svam: his; anusmaran: remembering.

> > TRANSLATION

> > While carried by the constables of Yamaraja, 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.

> > *******

> > TEXT 22

> > ksut-trt-parito 'rka-davanalanilaih

> > santapyamanah pathi tapta-valuke

> > krcchrena prsthe kasaya ca taditas

> > calaty asakto 'pi nirasramodake

> > ksut-trt: by hunger and thirst; paritah: afflicted; arka: sun; dava-anala: forest fires; anilaih: by winds; santapyamanah: being scorched; pathi: on a road; tapta-valuke: of hot sand; krcchrena: painfully; prsthe: on the back; kasaya: with a whip; ca: and; taditah: beaten; calati: he moves; asaktah: unable; api: although; nirasrama-udake: without shelter or water.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 23

> > tatra tatra patan chranto

> > murcchitah punar utthitah

> > patha papiyasa nitas

> > tarasa yama-sadanam

> > tatra tatra: here and there; patan: falling; srantah: fatigued; murcchitah: unconscious; punah: again; utthitah: risen; patha: by the road; papiyasa: very inauspicious; nitah: brought; tarasa: quickly; yama-sadanam: to the presence of Yamaraja.

> > TRANSLATION

> > While passing on that road to the abode of Yamaraja, 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 Yamaraja.

> > *******

> > TEXT 24

> > yojananam sahasrani

> > navatim nava cadhvanah

> > tribhir muhurtair dvabhyam va

> > nitah prapnoti yatanah

> > yojananam: of yojanas; sahasrani: thousands; navatim: ninety; nava: nine; ca: and; adhvanah: from a distance; tribhih: three; muhurtaih: within moments; dvabhyam: two; va: or; nitah: brought; prapnoti: he receives; yatanah: punishments.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 25

> > adipanam sva-gatranam

> > vestayitvolmukadibhih

> > atma-mamsadanam kvapi

> > sva-krttam parato 'pi va

> > adipanam: setting on fire; sva-gatranam: of his own limbs; vestayitva: having been surrounded; ulmuka-adibhih: by pieces of burning wood and so on; atma-mamsa: of his own flesh; adanam: eating; kva api: sometimes; sva-krttam: done by himself; paratah: by others; api: else; va: or.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 26

> > jivatas cantrabhyuddharah

> > sva-grdhrair yama-sadane

> > sarpa-vrscika-damsadyair

> > dasadbhis catma-vaisasam

> > jivatah: alive; ca: and; antra: of his entrails; abhyuddharah: pulling out; sva-grdhraih: by dogs and vultures; yama-sadane: in the abode of Yamaraja; sarpa: by serpents; vrscika: scorpions; damsa: gnats; adyaih: and so on; dasadbhih: biting; ca: and; atma-vaisasam: torment of himself.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 27

> > krntanam cavayavaso

> > gajadibhyo bhidapanam

> > patanam giri-srnge bhyo

> > rodhanam cambu-gartayoh

> > krntanam: cutting off; ca: and; avayavasah: limb by limb; gaja-adibhyah: by elephants and so on; bhidapanam: tearing; patanam: hurling down; giri: of hills; srngebhyah: from the tops; rodhanam: enclosing; ca: and; ambu-gartayoh: in water or in a cave.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 28

> > yas tamisrandha-tamisra

> > rauravadyas ca yatanah

> > bhunkte naro va nari va

> > mithah sangena nirmitah

> > yah: which; tamisra: the name of a hell; andha-tamisrah: the name of a hell; raurava: the name of a hell; adyah: and so on; ca: and; yatanah: punishments; bhunkte: undergoes; narah: man; va: or; nari: woman; va: or; mithah: mutual; sangena: by association; nirmituh: caused.

> > TRANSLATION

> > 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 Tamisra, Andha-tamisra and Raurava.

> > *******

> > TEXT 29

> > atraiva narakah svarga

> > iti matah pracaksate

> > ya yatana vai narakyas

> > ta ihapy upalaksitah

> > atra: in this world; eva: even; narakah: hell; svargah: heaven; iti: thus; matah: O mother; pracaksate: they say; yah: which; yatanah: punishments; vai: certainly; narakyah: hellish; tah: they; iha: here; api: also; upalaksitah: visible.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 30

> > evam kutumbam bibhrana

> > udaram bhara eva va

> > visrjyehobhayam pretya

> > bhunkte tat-phalam idrsam

> > evam: in this way; kutumbam: family; bibhranah: he who maintained; udaram: stomach; bharah: he who maintained; eva: only; va: or; visrjya: after giving up; iha: here; ubhayam: both of them; pretya: after death; bhunkte: he undergoes; tat: of that; phalam: result; idrsam: such.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 31

> > ekah prapadyate dhvantam

> > hitvedam sva-kalevaram

> > kusaletara-patheyo

> > bhuta-drohena yad bhrtam

> > ekah: alone; prapadyate: he enters; dhvantam: darkness; hitva: after quitting; idam: this; sva: his; kalevaram: body; kusala-itara: sin; patheyah: his passage money; bhuta: to other living entities; drohena: by injury; yat: which body; bhrtam: was maintained.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 32

> > daivenasaditam tasya

> > samalam niraye puman

> > bhunkte kutumba-posasya

> > hrta-vitta ivaturah

> > daivena: by the arrangement of the Supreme Personality of Godhead; asaditam: obtained; tasya: his; samalam: sinful reaction; niraye: in a hellish condition; puman: the man; bhunkte: undergoes; kutumba-posasya: of maintaining a family; hrta-vittah: one whose wealth is lost; iva: like; aturah: suffering.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 33

> > kevalena hy adharmena

> > kutumba-bharanotsukah

> > yati jivo 'ndha-tamisram

> > caramam tamasah padam

> > kevalena: simply; hi: certainly; adharmena: by irreligious activities; kutumba: family; bharana: to maintain; utsukah: eager; yati: goes; jivah: a person; andha-tamisram: to Andha-tamisra; caramam: ultimate; tamasah: of darkness; padam: region.

> > TRANSLATION

> > 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-tamisra.

> > PURPORT

> > Three words in this verse are very significant. Kevalena means "only by black methods," adharmena means "unrighteous" or "irreligious," and kutumba-bharana means "family maintenance." Maintaining one's family is certainly the duty of a householder, but one should be eager to earn his livelihood by the prescribed method, as stated in the scriptures. In Bhagavad-gita it is described that the Lord has divided the social system into four classifications of castes, or varnas, according to quality and work. Apart from Bhagavad-gita, in every society a man is known according to his quality and work. For example, when a man is constructing wooden furniture, he is called a carpenter, and a man who works with an anvil and iron is called a blacksmith. Similarly, a man who is engaged in the medical or engineering fields has a particular duty and designation. All these human activities have been divided by the Supreme Lord into four varnas, namely brahmana, ksatriya, vaisya and sudra. In Bhagavad-gita and in other Vedic literatures, the specific duties of the brahmana, ksatriya, vaisya and sudra are mentioned.

> > One should work honestly according to his qualification. He should not earn his livelihood unfairly, by means for which he is not qualified. If a brahmana who works as a priest so that he may enlighten his followers with the spiritual way of life is not qualified as a priest, then he is cheating the public. One should not earn by such unfair means. The same is applicable to a ksatriya or to a vaisya. It is especially mentioned that the means of livelihood of those who are trying to advance in Krsna consciousness must be very fair and uncomplicated. Here it is mentioned that he who earns his livelihood by unfair means (kevalena) is sent to the darkest hellish region. Otherwise, if one maintains his family by prescribed methods and honest means, there is no objection to one's being a family man.

> > *******

> > TEXT 34

> > adhastan nara-lokasya

> > yavatir yatanadayah

> > kramasah samanukramya

> > punar atravrajec chucih

> > adhastat: from below; nara-lokasya: human birth; yavatih: as many; yatana: punishments; adayah: and so on; kramasah: in a regular order; samanukramya: having gone through; punah: again; atra: here, on this earth; avrajet: he may return; sucih: pure.

> > TRANSLATION

> > 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.

> > Back to the running text