> Srimad Bhagavatam - Canto 7
> 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 7: "The Science of God"

> ****

> Chapter Two: Hiranyakasipu, King of the Demons

> *****

> TEXT 1

> Srî-nârada uvâca

> bhrâtary evam vinihate

> harinâ kroda-mûrtinâ

> hiranyakasipû râjan

> paryatapyad rusâ sucâ

> srî-nâradah uvâca--Srî Nârada Muni said; bhrâtari--when the brother (Hiranyâksa); evam--thus; vinihate--was killed; harinâ--by Hari; kroda-mûrtinâ--in the form of the boar, Varâha; hiranyakasipuh--Hiranyakasipu; râjan--O King; paryatapyat--was afflicted; rusâ--by anger; sucâ--by grief.

> TRANSLATION

> Sri Narada Muni said: My dear King Yudhisthira, when Lord Visnu, in the form of Varaha, the boar, killed Hiranyaksa, Hiranyaksa's brother Hiranyakasipu was extremely angry and began to lament.

> *****

> TEXT 2

> âha cedam rusâ pûrnah

> sandasta-dasana-cchadah

> kopojjvaladbhyâm caksurbhyâm

> nirîksan dhûmram ambaram

> âha--said; ca--and; idam--this; rusâ--with anger; pûrnah--full; sandasta--bitten; dasana-chadah--whose lips; kopa-ujjvaladbhyâm--blazing with anger; caksurbhyâm--with eyes; nirîksan--looking over; dhûmram--smoky; ambaram--the sky.

> TRANSLATION

> Filled with rage and biting his lips, Hiranyakasipu gazed at the sky with eyes that blazed in anger, making the whole sky smoky. Thus he began to speak.

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> TEXT 3

> karâla-damstrogra-drstyâ

> duspreksya-bhrukutî-mukhah

> sûlam udyamya sadasi

> dânavan idam abravît

> karâla-damstra--with terrible teeth; ugra-drstyâ--and fierce glance; duspreksya--horrible to see; bhru-kutî--with frowning eyebrows; mukhah--whose face; sûlam--trident; udyamya--raising; sadasi--in the assembly; dânavân--to the demons; idam--this; abravît--spoke.

> TRANSLATION

> Exhibiting his terrible teeth, fierce glance and frowning eyebrows, terrible to see, he took up his weapon, a trident, and thus began speaking to his associates, the assembled demons.

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> TEXTS 4-5

> bho bho dânava-daiteyâ

> dvimûrdhams tryaksa sambara

> satabâho hayagrîva

> namuce pâka ilvala

> vipracitte mama vacah

> puloman sakunâdayah

> srnutânantaram sarve

> kriyatâm âsu mâ ciram

> bhoh--O; bhoh--O; dânava-daiteyâh--Dânavas and Daityas; dvi-mûrdhan--Dvimûrdha (two-headed); tri-aksa--Tryaksa (three-eyed); sambara--Sambara; sata-bâho--Satabâhu (hundred-armed); hayagrîva--Hayagrîva (horse-headed); namuce--Namuci; pâka--Pâka; ilvala--Ilvala; vipracitte--Vipracitti; mama--my; vacah--words; puloman--Puloma; sakuna--Sakuna; âdayah--and others; srnuta--just hear; anantaram--after that; sarve--all; kriyatâm--let it be done; âsu--quickly; mâ--do not; ciram--delay.

> TRANSLATION

> O Danavas and Daityas! O Dvimurdha, Tryaksa, Sambara and Satabahu ! O Hayagriva, Namuci, Paka and Ilvala! O Vipracitti, Puloman, Sakuna and other demons! All of you, kindly hear me attentively and then act according to my words without delay.

> *****

> TEXT 6

> sapatnair ghâtitah ksudrair

> bhrâtâ me dayitah suhrt

> pârsni-grâhena harinâ

> samenâpy upadhâvanaih

> sapatnaih--by the enemies; ghâtitah--killed; ksudraih--insignificant in power; bhrâtâ--brother; me--my; dayitah--very dear; suhrt--well-wisher; pârsni-grâhena--attacking from the rear; harinâ--by the Supreme Personality of Godhead; samena--equal to everyone (both the demigods and demons); api--although; upadhâvanaih--by the worshipers, the demigods.

> TRANSLATION

> My insignificant enemies the demigods have combined to kill my very dear and obedient well-wisher, my brother Hiranyaksa. Although the Supreme Lord, Visnu, is always equal to both of us--namely, the demigods and the demons--this time, being devoutly worshiped by the demigods, He has taken their side and helped them kill Hiranyaksa.

> *****

> TEXTS 7-8

> tasya tyakta-svabhâvasya

> ghrner mâyâ-vanaukasah

> bhajantam bhajamânasya

> bâlasyevâsthirâtmanah

> mac-chûla-bhinna-grîvasya

> bhûrinâ rudhirena vai

> asrk-priyam tarpayisye

> bhrâtaram me gata-vyathah

> tasya--of Him (the Supreme personality of Godhead); tyakta-svabhâvasya--who has given up His natural position (of being equal to everyone); ghrneh--most abominable; mâyâ--under the influence of the illusory energy; vana-okasah--behaving exactly like an animal in the jungle; bhajantam--unto the devotee engaged in devotional service; bhajamânasya--being worshiped; bâlasya--a child; iva--like; asthira-âtmanah--who is always restless and changing; mat--my; sûla--by the trident; bhinna--separated; grîvasya--whose neck; bhûrinâ--profuse; rudhirena--by blood; vai--indeed; asrk-priyam--who was fond of blood; tarpayisye--I shall please; bhrâtaram--brother; me--my; gata-vyathah--becoming peaceful myself.

> TRANSLATION

> The Supreme Personality of Godhead has given up His natural tendency of equality toward the demons and demigods. Although He is the Supreme Person, now, influenced by maya, He has assumed the form of a boar to please His devotees, the demigods, just as a restless child leans toward someone. I shall therefore sever Lord Visnu's head from His trunk by my trident, and with the profuse blood from His body I shall please my brother Hiranyaksa, who was so fond of sucking blood. Thus shall I too be peaceful.

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> TEXT 9

> tasmin kûte 'hite naste

> krtta-mûle vanas-patau

> vitapâ iva susyanti

> visnu-prânâ divaukasah

> tasmin--when He; kûte--the most deceitful; ahite--enemy; naste--is finished; krtta-mûle--having its roots cut off; vanas-patau--a tree; vitapâh--the branches and leaves; iva--like; susyanti--dry up; visnu-prânâh--whose life is Lord Visnu; diva-okasah--the demigods.

> TRANSLATION

> When the root of a tree is cut and the tree falls down, its branches and twigs automatically dry up. Similarly, when I have killed this diplomatic Visnu, the demigods, for whom Lord Visnu is the life and soul, will lose the source of their life and wither away.

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> TEXT 10

> tâvad yâta bhuvam yûyam

> brahma-ksatra-samedhitâm

> sûdayadhvam tapo-yajna-

> svâdhyâya-vrata-dâninah

> tâvat--as long as (I am engaged in the matter of killing Visnu); yâta--go; bhuvam--to the planet earth; yûyam--all of you; brahma-ksatra--of the brâhmanas and ksatriyas; samedhitâm--made prosperous by the activities (brahminical culture and Vedic government); sûdayadhvam--just destroy; tapah--the performers of austerities; yajna--sacrifices; svâdhyâya--study of Vedic knowledge; vrata--the regulative vows; dâninah--and those giving charity.

> TRANSLATION

> While I am engaged in the business of killing Lord Visnu, go down to the planet earth, which is flourishing due to brahminical culture and a ksatriya government. These people engage in austerity, sacrifice, Vedic study, regulative vows, and charity. Destroy all the people thus engaged!

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> TEXT 11

> visnur dvija-kriyâ-mûlo

> yajno dharmamayah pumân

> devarsi-pitr-bhûtânâm

> dharmasya ca parâyanam

> visnuh--Lord Visnu, the Supreme Personality of Godhead; dvija--of the brâhmanas and ksatriyas; kriyâ-mûlah--whose root is the performance of yajna and the ritualistic ceremonies mentioned in the Vedas; yajnah--personified yajna (Lord Visnu, who is known as the yajna-purusa); dharma-mayah--full of religious principles; pumân--the Supreme Person; deva-rsi--of the demigods and great rsis like Vyâsadeva and Nârada; pitr--of the forefathers; bhûtânâm--and of all other living entities; dharmasya--of the religious principles; ca--also; parâyanam--the shelter.

> TRANSLATION

> The basic principle of brahminical culture is to satisfy Lord Visnu, the personification of sacrificial and ritualistic ceremonies. Lord Visnu is the personified reservoir of all religious principles, and He is the shelter of all the demigods, the great pitas, and the people in general. When the brahmanas are killed, no one will exist to encourage the ksatriyas to perform yajnas, and thus the demigods, not being appeased by yajna, will automatically die.

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> TEXT 12

> yatra yatra dvijâ gâvo

> vedâ varnâsrama-kriyâh

> tam tam janapadam yâta

> sandîpayata vrscata

> yatra yatra--wherever; dvijâh--the brâhmanas; gâvah--the protected cows; vedâh--the Vedic culture; varna-âsrama--of the Âryan civilization of four varnas and four âsramas; kriyâh--the activities; tam tam--that; jana-padam--to the city or town; yâta--go; sandîpayata--set fire; vrscata--cut down (all the trees).

> TRANSLATION

> Immediately go wherever there is good protection for the cows and brahmanas and wherever the Vedas are studied in terms of the varnasrama principles. Set fire to those places and cut from the roots the trees there, which are the source of life.

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> TEXT 13

> iti te bhartr-nirdesam

> âdâya sirasâdrtâh

> tathâ prajânâm kadanam

> vidadhuh kadana-priyâh

> iti--thus; te--they; bhartr--of the master; nirdesam--the direction; âdâya--receiving; sirasâ--with their heads; âdrtâh--respecting; tathâ--so also; prajânâm--of all the citizens; kadanam--persecution; vidadhuh--executed; kadana-priyâh--who are expert in persecuting others.

> TRANSLATION

> Thus the demons, being fond of disastrous activities, took Hiranyakasipu's instructions on their heads with great respect and offered him obeisances. According to his directions, they engaged in envious activities directed against all living beings.

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> TEXT 14

> pura-grâma-vrajodyâna-

> ksetrârâmâsramâkarân

> kheta-kharvata-ghosâms ca

> dadahuh pattanâni ca

> pura--cities and towns; grâma--villages; vraja--pasturing grounds; udyâna--gardens; ksetra--agricultural fields; ârâma--natural forests; âsrama--hermitages of saintly persons; âkarân--and mines (that produce valuable metals to maintain brahminical culture); kheta--farm villages; kharvata--mountain villages; ghosân--the little villages of cowherds; ca--and; dadahuh--they burned; pattanâni--the capitals; ca--also.

> TRANSLATION

> The demons set fire to the cities, villages, pasturing grounds, cowpens, gardens, agricultural fields and natural forests. They burned the hermitages of the saintly persons, the important mines that produced valuable metals, the residential quarters of the agriculturalists, the mountain villages, and the villages of the cow protectors, the cowherd men. They also burned the government capitals.

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> TEXT 15

> kecit khanitrair bibhiduh

> setu-prâkâra-gopurân

> âjîvyâms cicchidur vrksân

> kecit parasu-pânayah

> prâdahan saranâny eke

> prajânâm jvalitolmukaih

> kecit--some of the demons; khanitraih--with digging instruments; bibhiduh--broke to pieces; setu--bridges; prâkâra--protective walls; gopurân--city gates; âjîvyân--the source of livelihood; cicchiduh--cut down; vrksân--trees; kecit--some; parasu-pânayah--taking axes in hand; prâdahan--burned down; saranâni--the dwellings; eke--other demons; prajânâm--of the citizens; jvalita--blazing; ulmukaih--with firebrands.

> TRANSLATION

> Some of the demons took digging instruments and broke down the bridges, the protective walls and the gates [gopuras] of the cities. Some took axes and began cutting the important trees that produced mango, jackfruit and other sources of food. Some of the demons took firebrands and set fire to the residential quarters of the citizens.

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> TEXT 16

> evam viprakrte loke

> daityendrânucarair muhuh

> divam devâh parityajya

> bhuvi cerur alaksitâh

> evam--thus; viprakrte--being disturbed; loke--when all the people; daitya-indra-anucaraih--by the followers of Hiranyakasipu, the King of the Daityas; muhuh--again and again; divam--the heavenly planets; devâh--the demigods; parityajya--giving up; bhuvi--on the planet earth; ceruh--wandered (to see the extent of the disturbances); alaksitâh--unseen by the demons.

> TRANSLATION

> Thus disturbed again and again by the unnatural occurrences caused by the followers of Hiranyakasipu, all the people had to cease the activities of Vedic culture. Not receiving the results of yajna, the demigods also became disturbed. They left their residential quarters in the heavenly planets and, unobserved by the demons, began wandering on the planet earth to see the disasters.

> *****

> TEXT 17

> hiranyakasipur bhrâtuh

> samparetasya duhkhitah

> krtvâ katodakâdîni

> bhrâtr-putrân asântvayat

> hiranyakasipuh--Hiranyakasipu; bhrâtuh--of the brother; samparetasya--deceased; duhkhitah--being very much distressed; krtvâ--performing; katodaka-âdîni--ceremonies observed after a death; bhrâtr-putrân--the sons of his brother; asântvayat--pacified.

> TRANSLATION

> After performing the ritualistic observances for the death of his brother, Hiranyakasipu, being extremely unhappy, tried to pacify his nephews.

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> TEXTS 18-19

> sakunim sambaram dhrstim

> bhûtasantâpanam vrkam

> kâlanâbham mahânâbham

> harismasrum athotkacam

> tan-mâtaram rusâbhânum

> ditim ca jananîm girâ

> slaksnayâ desa-kâla-jna

> idam âha janesvara

> sakunim--Sakuni; sambaram--Sambara; dhrstim--Dhrsti; bhûtasantâpanam--Bhûtasantâpana; vrkam--Vrka; kâlanâbham--Kâlanâbha; mahânâbham--Mahânâbha; harismasrum--Harismasru; atha--as well as; utkacam--Utkaca; tat-mâtaram--their mother; rusâbhânum--Rusâbhânu; ditim--Diti; ca--and; jananîm--his own mother; girâ--by words; slaksnayâ--very sweet; desa-kâla-jnah--who was expert in understanding the time and situation; idam--this; âha--said; jana-îsvara--O King.

> TRANSLATION

> O King, Hiranyakasipu was extremely angry, but since he was a great politician, he knew how to act according to the time and situation. With sweet words he began pacifying his nephews, whose names were Sakuni, Sambara, Dhrsti, Bhutasantapana, Vrka, Kalanabha, Mahanabha, Harismasru and Utkaca. He also consoled their mother, his sister-in-law, Rusabhanu, as well as his own mother, Diti. He spoke to them all as follows.

> *****

> TEXT 20

> srî-hiranyakasipur uvâca

> ambâmba he vadhûh putrâ

> vîram mârhatha socitum

> ripor abhimukhe slâghyah

> sûrânâm vadha îpsitah

> srî-hiranyakasipuh uvâca--Hiranyakasipu said; amba amba--my mother, my mother; he--O; vadhûh--my sister-in-law; putrâh--O sons of my brother; vîram--the hero; mâ--not; arhatha--you deserve; socitum--to lament about; ripoh--of the enemy; abhimukhe--in front; slâghyah--glorious; sûrânâm--of those who are actually great; vadhah--killing; îpsitah--desired.

> TRANSLATION

> Hiranyakasipu said: My dear mother, sister-in-law and nephews, you should not lament for the death of the great hero, for a hero's death in front of his enemy is glorious and desirable.

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> TEXT 21

> bhûtânâm iha samvâsah

> prapâyâm iva suvrate

> daivenaikatra nîtânâm

> unnîtânâm sva-karmabhih

> bhûtânâm--of all living entities; iha--in this material world; samvâsah--the living together; prapâyâm--in a place for drinking cold water; iva--like; su-vrate--O my gentle mother; daivena--by the superior arrangement; ekatra--in one place; nîtânâm--of those brought; unnîtânâm--of those led apart; sva-karmabhih--by their own reactions.

> TRANSLATION

> My dear mother, in a restaurant or place for drinking cold water, many travelers are brought together, and after drinking water they continue to their respective destinations. Similarly, living entities join together in a family, and later, as a result of their own actions, they are led apart to their destinations.

> *****

> TEXT 22

> nitya âtmâvyayah suddhah

> sarvagah sarva-vit parah

> dhatte 'sâv âtmano lingam

> mâyayâ visrjan gunân

> nityah--eternal; âtmâ--spirit soul; avyayah--inexhaustible; suddhah--with no material tinge; sarva-gah--qualified to go anywhere in the material or spiritual worlds; sarva-vit--full of knowledge; parah--transcendental to material conditions; dhatte--accepts; asau--that âtmâ, or living being; âtmanah--of the self; lingam--a body; mâyayâ--by the material energy; visrjan--creating; gunân--various material qualities.

> TRANSLATION

> The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds. He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the spirit soul from the body.

> *****

> TEXT 23

> yathâmbhasâ pracalatâ

> taravo 'pi calâ iva

> caksusâ bhrâmyamânena

> drsyate calatîva bhûh

> yathâ--just as; ambhasâ--by water; pracalatâ--moving; taravah--the trees (on the bank of the river); api--also; calâh--moving; iva--as if; caksusâ--by the eye; bhrâmyamânena--moving; drsyate--is seen; calatî--moving; iva--as if; bhûh--the ground.

> TRANSLATION

> Because of the movements of the water, the trees on the bank of a river, when reflected on the water, seem to move. Similarly, when the eyes move because of some mental derangement, the land appears to move also.

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> TEXT 24

> evam gunair bhrâmyamâne

> manasy avikalah pumân

> yâti tat-sâmyatâm bhadre

> hy alingo lingavân iva

> evam--in this way; gunaih--by the modes of material nature; bhrâmyamâne--when shaken; manasi--the mind; avikalah--changeless; pumân--the living entity; yâti--approaches; tat-sâmyatâm--the same condition of agitation as the mind; bhadre--O my gentle mother; hi--indeed; alingah--without a subtle or gross body; linga-vân--possessing a material body; iva--as if.

> TRANSLATION

> In the same way, O my gentle mother, when the mind is agitated by the movements of the modes of material nature, the living entity, although freed from all the different phases of the subtle and gross bodies, thinks that he has changed from one condition to another.

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> TEXTS 25-26

> esa âtma-viparyâso

> hy alinge linga-bhâvanâ

> esa priyâpriyair yogo

> viyogah karma-samsrtih

> sambhavas ca vinâsas ca

> sokas ca vividhah smrtah

> avivekas ca cintâ ca

> vivekâsmrtir eva ca

> esah--this; âtma-viparyâsah--bewilderment of the living being; hi--indeed; alinge--in that which does not possess a material body; linga-bhâvanâ--accepting the material body to be the self; esah--this; priya--with those who are very dear; apriyaih--and with those who are not dear (enemies, those not in the family, etc.); yogah--connection; viyogah--separation; karma--the fruits of action; samsrtih--the material condition of life;

> sambhavah--accepting birth; ca--and; vinâsah--accepting death; ca--and; sokah--lamentation; ca--and; vividhah--varieties; smrtah--mentioned in scripture; avivekah--lack of discrimination; ca--and; cintâ--anxiety; ca--also; viveka--of proper discrimination; asmrtih--forgetfulness; eva--indeed; ca--also.

> TRANSLATION

> In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers. Indeed, the accumulation of such concocted material ideas is the cause of suffering and so-called happiness in the material world. The conditioned soul thus situated must take birth in different species and work in various types of consciousness, thus creating new bodies. This continued material life is called samsara. Birth, death, lamentation, foolishness and anxiety are due to such material considerations. Thus we sometimes come to a proper understanding and sometimes fall again to a wrong conception of life.

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> TEXT 27

> atrâpy udâharantîmam

> itihâsam purâtanam

> yamasya preta-bandhûnâm

> samvâdam tam nibodhata

> atra--in this connection; api--indeed; udâharanti--they cite; imam--this; itihâsam--history; purâtanam--very old; yamasya--of Yamarâja, the superintendent of death, who gives judgment after death; preta-bandhûnâm--of the friends of a dead man; samvâdam--discussion; tam--that; nibodhata--try to understand.

> TRANSLATION

> In this regard, an example is given from an old history. This involves a discourse between Yamaraja and the friends of a dead person. Please hear it attentively.

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> TEXT 28

> usînaresv abhûd râjâ

> suyajna iti visrutah

> sapatnair nihato yuddhe

> jnâtayas tam upâsata

> usînaresu--in the state known as Usînara; abhût--there was; râjâ--a king; suyajnah--Suyajna; iti--thus; visrutah--celebrated; sapatnaih--by enemies; nihatah--killed; yuddhe--in war; jnâtayah--the kinsmen; tam--him; upâsata--sat around.

> TRANSLATION

> In the state known as Usinara there was a celebrated King named Suyajna. When the King was killed in battle by his enemies, his kinsmen sat down around the dead body and began to lament the death of their friend.

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> TEXTS 29-31

> visîrna-ratna-kavacam

> vibhrastâbharana-srajam

> sara-nirbhinna-hrdayam

> sayânam asrg-âvilam

> prakîrna-kesam dhvastâksam

> rabhasâ dasta-dacchadam

> rajah-kuntha-mukhâmbhojam

> chinnâyudha-bhujam mrdhe

> usînarendram vidhinâ tathâ krtam

> patim mahisyah prasamîksya duhkhitâh

> hatâh sma nâtheti karair uro bhrsam

> ghnantyo muhus tat-padayor upâpatan

> visîrna--scattered here and there; ratna--made of jewels; kavacam--protective armor; vibhrasta--fallen off; âbharana--ornaments; srajam--garlands; sara-nirbhinna--pierced by arrows; hrdayam--the heart; sayânam--lying down; asrk-âvilam--smeared with blood;

> prakîrna-kesam--his hair loosened and scattered; dhvasta-aksam--his eyes obscured; rabhasâ--with anger; dasta--bitten; dacchadam--his lips; rajah-kuntha--covered with dust; mukha-ambhojam--his face, which had formerly resembled a lotus flower; chinna--cut off; âyudha-bhujam--his arms and weapons; mrdhe--on the battlefield;

> usînara-indram--the master of the state of Usînara; vidhinâ--by providence; tathâ--thus; krtam--forced into this position; patim--the husband; mahisyah--the queens; prasamîksya--seeing; duhkhitâh--very much aggrieved; hatâh--killed; sma--certainly; nâtha--O husband; iti--thus; karaih--with the hands; urah--the breast; bhrsam--constantly; ghnantyah--pounding; muhuh--again and again; tat-padayoh--at the feet of the King; upâpatan--fell down.

> TRANSLATION

> His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Usinara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King.

> *****

> TEXT 32

> rudatya uccair dayitânghri-pankajam

> sincantya asraih kuca-kunkumârunaih

> visrasta-kesâbharanâh sucam nrnâm

> srjantya âkrandanayâ vilepire

> rudatyah--crying; uccaih--very loudly; dayita--of their beloved husband; anghri-pankajam--the lotus feet; sincantyah--moistening; asraih--with tears; kuca-kunkuma-arunaih--which were red from the kunkuma covering their breasts; visrasta--scattered; kesa--hair; âbharanâh--and ornaments; sucam--grief; nrnâm--of the people in general; srjantyah--creating; âkrandanayâ--by crying very pitiably; vilepire--began to lament.

> TRANSLATION

> As the queens loudly cried, their tears glided down their breasts, becoming reddened by kunkuma powder, and fell upon the lotus feet of their husband. Their hair became disarrayed, their ornaments fell, and in a way that evoked sympathy from the hearts of others, the queens began lamenting their husband's death.

> *****

> TEXT 33

> aho vidhâtrâkarunena nah prabho

> bhavân pranîto drg-agocarâm dasâm

> usînarânâm asi vrttidah purâ

> krto 'dhunâ yena sucâm vivardhanah

> aho--alas; vidhâtrâ--by providence; akarunena--who is merciless; nah--our; prabho--O lord; bhavân--Your Lordship; pranîtah--taken away; drk--of sight; agocarâm--beyond the range; dasâm--to a state; usînarânâm--to the inhabitants of the state of Usînara; asi--you were; vrtti-dah--giving livelihood; purâ--formerly; krtah--finished; adhunâ--now; yena--by whom; sucâm--of lamentation; vivardhanah--increasing.

> TRANSLATION

> O lord, you have now been removed by cruel providence to a state beyond our sight. You had previously sustained the livelihood of the inhabitants of Usinara, and thus they were happy, but your condition now is the cause of their unhappiness.

> *****

> TEXT 34

> tvayâ krtajnena vayam mahî-pate

> katham vinâ syâma suhrttamena te

> tatrânuyânam tava vîra pâdayoh

> susrûsatînâm disa yatra yâsyasi

> tvayâ--you; krtajnena--a most grateful personality; vayam--we; mahî-pate--O King; katham--how; vinâ--without; syâma--shall exist; suhrt-tamena--the best of our friends; te--of you; tatra--there; anuyânam--the following; tava--of you; vîra--O hero; pâdayoh--of the lotus feet; susrûsatînâm--of those engaging in the service; disa--please order; yatra--where; yâsyasi--you will go.

> TRANSLATION

> O King, O hero, you were a very grateful husband and the most sincere friend of all of us. How shall we exist without you? O hero, wherever you are going, please direct us there so that we may follow in your footsteps and engage again in your service. Let us go along with you!

> *****

> TEXT 35

> evam vilapatînâm vai

> parigrhya mrtam patim

> anicchatînâm nirhâram

> arko 'stam sannyavartata

> evam--thus; vilapatînâm--of the lamenting queens; vai--indeed; parigrhya--taking on their laps; mrtam--the dead; patim--husband; anicchatînâm--not desiring; nirhâram--the carrying out of the body for the funeral ceremony; arkah--the sun; astam--the setting position; sannyavartata--passed away.

> TRANSLATION

> The time was appropriate for the body to be burned, but the queens, not allowing it to be taken away, continued lamenting for the dead body, which they kept on their laps. In the meantime, the sun completed its movements for setting in the west.

> *****

> TEXT 36

> tatra ha preta-bandhûnâm

> âsrutya paridevitam

> âha tân bâlako bhûtvâ

> yamah svayam upâgatah

> tatra--there; ha--certainly; preta-bandhûnâm--of the friends and relatives of the dead King; âsrutya--hearing; paridevitam--the loud lamentation (so loud that it could be heard from the planet of Yamarâja); âha--said; tân--unto them (the lamenting queens); bâlakah--a boy; bhûtvâ--becoming; yamah--Yamarâja, the superintendent of death; svayam--personally; upâgatah--after coming.

> TRANSLATION

> While the queens were lamenting for the dead body of the King, their loud cries were heard even from the abode of Yamaraja. Assuming the body of a boy, Yamaraja personally approached the relatives of the dead body and advised them as follows.

> *****

> TEXT 37

> srî-yama uvâca

> aho amîsâm vayasâdhikânâm

> vipasyatâm loka-vidhim vimohah

> yatrâgatas tatra gatam manusyam

> svayam sadharmâ api socanty apârtham

> srî-yamah uvâca--Srî Yamarâja said; aho--alas; amîsâm--of these; vayasâ--by age; adhikânâm--of those advanced; vipasyatâm--seeing every day; loka-vidhim--the law of nature (that everyone dies); vimohah--the bewilderment; yatra--from where; âgatah--came; tatra--there; gatam--returned; manusyam--the man; svayam--themselves; sa-dharmâh--similar in nature (prone to die); api--although; socanti--they lament; apârtham--uselessly.

> TRANSLATION

> Sri Yamaraja said: Alas, how amazing it is! These persons, who are older than me, have full experience that hundreds and thousands of living entities have taken birth and died. Thus they should understand that they also are apt to die, yet still they are bewildered. The conditioned soul comes from an unknown place and returns after death to that same unknown place. There is no exception to this rule, which is conducted by material nature. Knowing this, why do they uselessly lament?

> *****

> TEXT 38

> aho vayam dhanyatamâ yad atra

> tyaktâh pitrbhyâm na vicintayâmah

> abhaksyamânâ abalâ vrkâdibhih

> sa raksitâ raksati yo hi garbhe

> aho--alas; vayam--we; dhanya-tamâh--most fortunate; yat--because; atra--at the present moment; tyaktâh--left alone, without protection; pitrbhyâm--by both father and mother; na--not; vicintayâmah--worry; abhaksyamânâh--not being eaten; abalâh--very weak; vrka-âdibhih--by tigers and other ferocious animals; sah--He (the Supreme Personality of Godhead); raksitâ--will protect; raksati--has protected; yah--who; hi--indeed; garbhe--within the womb.

> TRANSLATION

> It is wonderful that these elderly women do not have a higher sense of life than we do. Indeed, we are most fortunate, for although we are children and have been left to struggle in material life, unprotected by father and mother, and although we are very weak, we have not been vanquished or eaten by ferocious animals. Thus we have a firm belief that the Supreme Personality of Godhead, who has given us protection even in the womb of the mother, will protect us everywhere.

> *****

> TEXT 39

> ya icchayesah srjatîdam avyayo

> ya eva raksaty avalumpate ca yah

> tasyâbalâh krîdanam âhur îsitus

> carâcaram nigraha-sangrahe prabhuh

> yah--who; icchayâ--by His will (without being forced by anyone); îsah--the supreme controller; srjati--creates; idam--this (material world); avyayah--remaining as He is (not having lost His own existence because of having created so many material manifestations); yah--who; eva--indeed; raksati--maintains; avalumpate--annihilates; ca--also; yah--who; tasya--of Him; abalâh--O poor women; krîdanam--the playing; âhuh--they say; îsituh--of the Supreme Personality of Godhead; cara-acaram--moving and not moving; nigraha--in destruction; sangrahe--or in protection; prabhuh--fully able.

> TRANSLATION

> The boy addressed the women: O weak women! Only by the will of the Supreme Personality of Godhead, who is never diminished, is the entire world created, maintained and again annihilated. This is the verdict of the Vedic knowledge. This material creation, consisting of the moving and nonmoving, is exactly like His plaything. Being the Supreme Lord, He is completely competent to destroy and protect.

> *****

> TEXT 40

> pathi cyutam tisthati dista-raksitam

> grhe sthitam tad-vihatam vinasyati

> jîvaty anâtho 'pi tad-îksito vane

> grhe 'bhigupto 'sya hato na jîvati

> pathi--on the public road; cyutam--some possession dropped; tisthati--it remains; dista-raksitam--protected by destiny; grhe--at home; sthitam--although situated; tat-vihatam--struck by the will of the Supreme; vinasyati--it is lost; jîvati--remains alive; anâthah api--although without a protector; tat-îksitah--being protected by the Lord; vane--in the forest; grhe--at home; abhiguptah--well hidden and protected; asya--of this one; hatah--struck; na--not; jîvati--lives.

> TRANSLATION

> Sometimes one loses his money on a public street, where everyone can see it, and yet his money is protected by destiny and not seen by others. Thus the man who lost it gets it back. On the other hand, if the Lord does not give protection, even money maintained very securely at home is lost. If the Supreme Lord gives one protection, even though one has no protector and is in the jungle, one remains alive, whereas a person well protected at home by relatives and others sometimes dies, no one being able to protect him.

> *****

> TEXT 41

> bhûtâni tais tair nija-yoni-karmabhir

> bhavanti kâle na bhavanti sarvasah

> na tatra hâtmâ prakrtâv api sthitas

> tasyâ gunair anyatamo hi badhyate

> bhûtâni--all the bodies of the living entities; taih taih--their own respective; nija-yoni--causing their own bodies; karmabhih--by past activities; bhavanti--appear; kâle--in due course of time; na bhavanti--disappear; sarvasah--in all respects; na--not; tatra--there; ha--indeed; âtmâ--the soul; prakrtau--within this material world; api--although; sthitah--situated; tasyâh--of her (the material energy); gunaih--by different modes; anya-tamah--most different; hi--indeed; badhyate--is bound.

> TRANSLATION

> Every conditioned soul receives a different type of body according to his work, and when the engagement is finished the body is finished. Although the spirit soul is situated in subtle and gross material bodies in different forms of life, he is not bound by them, for he is always understood to be completely different from the manifested body.

> *****

> TEXT 42

> idam sarîram purusasya mohajam

> yathâ prthag bhautikam îyate grham

> yathaudakaih pârthiva-taijasair janah

> kâlena jâto vikrto vinasyati

> idam--this; sarîram--body; purusasya--of the conditioned soul; moha-jam--born of ignorance; yatha--just as; prthak--separate; bhautikam--material; îyate--is seen; grham--a house; yathâ--just as; udakaih--with water; pârthiva--with earth; taijasaih--and with fire; janah--the conditioned soul; kâlena--in due course of time; jâtah--born; vikrtah--transformed; vinasyati--is vanquished.

> TRANSLATION

> Just as a householder, although different from the identity of his house, thinks his house to be identical with him, so the conditioned soul, due to ignorance, accepts the body to be himself, although the body is actually different from the soul. This body is obtained through a combination of portions of earth, water and fire, and when the earth, water and fire are transformed in the course of time, the body is vanquished. The soul has nothing to do with this creation and dissolution of the body.

> *****

> TEXT 43

> yathânalo dârusu bhinna îyate

> yathânilo deha-gatah prthak sthitah

> yathâ nabhah sarva-gatam na sajjate

> tathâ pumân sarva-gunâsrayah parah

> yathâ--just as; analah--the fire; dârusu--in wood; bhinnah--separate; îyate--is perceived; yathâ--just as; anilah--the air; deha-gatah--within the body; prthak--separate; sthitah--situated; yathâ--just as; nabhah--the sky; sarva-gatam--all-pervading; na--not; sajjate--mix; tathâ--similarly; pumân--the living entity; sarva-guna-âsrayah--although now the shelter of the modes of material nature; parah--transcendental to material contamination.

> TRANSLATION

> As fire, although situated in wood, is perceived to be different from the wood, as air, although situated within the mouth and nostrils, is perceived to be separate, and as the sky, although all-pervading, never mixes with anything, so the living entity, although now encaged within the material body, of which it is the source, is separate from it.

> *****

> TEXT 44

> suyajno nanv ayam sete

> mûdhâ yam anusocatha

> yah srotâ yo 'nuvakteha

> sa na drsyeta karhicit

> suyajnah--the king named Suyajna; nanu--indeed; ayam--this; sete--lies; mûdhâh--O foolish people; yam--whom; anusocatha--you cry for; yah--he who; srotâ--the hearer; yah--he who; anuvaktâ--the speaker; iha--in this world; sah--he; na--not; drsyeta--is visible; karhicit--at any time.

> TRANSLATION

> Yamaraja continued: O lamenters, you are all fools! The person named Suyajna, for whom you lament, is still lying before you and has not gone anywhere. Then what is the cause for your lamentation? Previously he heard you and replied to you, but now, not finding him, you are lamenting. This is contradictory behavior, for you have never actually seen the person within the body who heard you and replied. There is no need for your lamentation, for the body you have always seen is lying here.

> *****

> TEXT 45

> na srotâ nânuvaktâyam

> mukhyo 'py atra mahân asuh

> yas tv ihendriyavân âtmâ

> sa cânyah prâna-dehayoh

> na--not; srotâ--the listener; na--not; anuvaktâ--the speaker; ayam--this; mukhyah--chief; api--although; atra--in this body; mahân--the great; asuh--life air; yah--he who; tu--but; iha--in this body; indriya-vân--possessing all the sense organs; âtmâ--the soul; sah--he; ca--and; anyah--different; prâna-dehayoh--from the life air and the material body.

> TRANSLATION

> In the body the most important substance is the life air, but that also is neither the listener nor the speaker. Beyond even the life air, the soul also can do nothing, for the Supersoul is actually the director, in cooperation with the individual soul. The Supersoul conducting the activities of the body is different from the body and living force.

> *****

> TEXT 46

> bhûtendriya-mano-lingân

> dehân uccâvacân vibhuh

> bhajaty utsrjati hy anyas

> tac câpi svena tejasâ

> bhûta--by the five material elements; indriya--the ten senses; manah--and the mind; lingân--characterized; dehân--gross material bodies; ucca-avacân--high class and low class; vibhuh--the individual soul, which is the lord of the body and senses; bhajati--achieves; utsrjati--gives up; hi--indeed; anyah--being different; tat--that; ca--also; api--indeed; svena--by his own; tejasâ--power of advanced knowledge.

> TRANSLATION

> The five material elements, the ten senses and the mind all combine to form the various parts of the gross and subtle bodies. The living entity comes in contact with his material bodies, whether high or low, and later gives them up by his personal prowess. This strength can be perceived in a living entity's personal power to possess different types of bodies.

> *****

> TEXT 47

> yâval lingânvito hy âtmâ

> tâvat karma-nibandhanam

> tato viparyayah kleso

> mâyâ-yogo 'nuvartate

> yâvat--as long as; linga-anvitah--covered by the subtle body; hi--indeed; âtmâ--the soul; tâvat--that long; karma--of fruitive activities; nibandhanam--bondage; tatah--from that; viparyayah--reversal (wrongly thinking the body to be the self); klesah--misery; mâyâ-yogah--a strong relationship with the external, illusory energy; anuvartate--follows.

> TRANSLATION

> As long as the spirit soul is covered by the subtle body, consisting of the mind, intelligence and false ego, he is bound to the results of his fruitive activities. Because of this covering, the spirit soul is connected with the material energy and must accordingly suffer material conditions and reversals, continually, life after life.

> *****

> TEXT 48

> vitathâbhiniveso 'yam

> yad gunesv artha-drg-vacah

> yathâ manorathah svapnah

> sarvam aindriyakam mrsâ

> vitatha--fruitless; abhinivesah--the conception; ayam--this; yat--which; gunesu--in the modes of material nature; artha--as a fact; drk-vacah--the seeing and talking of; yathâ--just as; manorathah--a mental concoction (daydream); svapnah--a dream; sarvam--everything; aindriyakam--produced by the senses; mrsâ--false.

> TRANSLATION

> It is fruitless to see and talk of the material modes of nature and their resultant so-called happiness and distress as if they were factual. When the mind wanders during the day and a man begins to think himself extremely important, or when he dreams at night and sees a beautiful woman enjoying with him, these are merely false dreams. Similarly, the happiness and distress caused by the material senses should be understood to be meaningless.

> *****

> TEXT 49

> atha nityam anityam vâ

> neha socanti tad-vidah

> nânyathâ sakyate kartum

> sva-bhâvah socatâm iti

> atha--therefore; nityam--the eternal spirit soul; anityam--the temporary material body; vâ--or; na--not; iha--in this world; socanti--they lament for; tat-vidah--those who are advanced in knowledge of the body and soul; na--not; anyathâ--otherwise; sakyate--is able; kartum--to do; sva-bhâvah--the nature; socatâm--of those prone to lamentation; iti--thus.

> TRANSLATION

> Those who have full knowledge of self-realization, who know very well that the spirit soul is eternal whereas the body is perishable, are not overwhelmed by lamentation. But persons who lack knowledge of self-realization certainly lament. Therefore it is difficult to educate a person in illusion.

> *****

> TEXT 50

> lubdhako vipine kascit

> paksinâm nirmito 'ntakah

> vitatya jâlam vidadhe

> tatra tatra pralobhayan

> lubdhakah--hunter; vipine--in the forest; kascit--some; paksinâm--of birds; nirmitah--appointed; antakah--killer; vitatya--spreading; jâlam--a net; vidadhe--captured; tatra tatra--here and there; pralobhayan--luring with food.

> TRANSLATION

> There was once a hunter who lured birds with food and captured them after spreading a net. He lived as if appointed by death personified as the killer of the birds.

> *****

> TEXT 51

> kulinga-mithunam tatra

> vicarat samadrsyata

> tayoh kulingî sahasâ

> lubdhakena pralobhitâ

> kulinga-mithunam--a pair of (male and female) birds known as kulinga; tatra--there (where the hunter was hunting); vicarat--wandering; samadrsyata--he saw; tayoh--of the pair; kulingî--the female bird; sahasâ--suddenly; lubdhakena--by the hunter; pralobhitâ--allured.

> TRANSLATION

> While wandering in the forest, the hunter saw a pair of kulinga birds. Of the two, the female was captivated by the hunter's lure.

> *****

> TEXT 52

> sâsajjata sicas tantryâm

> mahisyah kâla-yantritâ

> kulingas tâm tathâpannâm

> nirîksya bhrsa-duhkhitah

> snehâd akalpah krpanah

> krpanâm paryadevayat

> sâ--the female bird; asajjata--trapped; sicah--of the net; tantryâm--in the rope; mahisyah--O queens; kâla-yantritâ--being forced by time; kulingah--the male kulinga bird; tâm--her; tathâ--in that condition; âpannâm--captured; nirîksya--seeing; bhrsa-duhkhitah--very unhappy; snehât--out of affection; akalpah--unable to do anything; krpanah--the poor bird; krpanâm--the poor wife; paryadevayat--began to lament for.

> TRANSLATION

> O queens of Suyajna, the male kulinga bird, seeing his wife put into the greatest danger in the grip of Providence, became very unhappy. Because of affection, the poor bird, being unable to release her, began to lament for his wife.

> *****

> TEXT 53

> aho akaruno devah

> striyâkarunayâ vibhuh

> krpanam mâm anusocantyâ

> dînayâ kim karisyati

> aho--alas; akarunah--most unkind; devah--providence; striyâ--with my wife; âkarunayâ--who is fully compassionate; vibhuh--the Supreme Lord; krpanam--poor; mâm--me; anusocantyâ--lamenting for; dînayâ--poor; kim--what; karisyati--shall do.

> TRANSLATION

> Alas, how merciless is Providence! My wife, unable to be helped by anyone, is in such an awkward position and lamenting for me. What will Providence gain by taking away this poor bird? What will be the profit?

> *****

> TEXT 54

> kâmam nayatu mâm devah

> kim ardhenâtmano hi me

> dînena jîvatâ duhkham

> anena vidhurâyusâ

> kâmam--as He likes; nayatu--let Him take away; mâm--me; devah--the Supreme Lord; kim--what use; ardhena--with half; âtmanah--of the body; hi--indeed; me--my; dînena--poor; jîvatâ--living; duhkham--in suffering; anena--this; vidhura-âyusâ--having a lifetime full of affliction.

> TRANSLATION

> If unkind Providence takes away my wife, who is half my body, why should He not take me also? What is the use of my living with half of my body, bereaved by loss of my wife? What shall I gain in this way?

> *****

> TEXT 55

> katham tv ajâta-paksâms tân

> mâtr-hînân bibharmy aham

> manda-bhâgyâh pratîksante

> nîde me mâtaram prajâh

> katham--how; tu--but; ajâta-paksân--who have not grown wings to fly; tân--them; mâtr-hînân--bereft of their mother; bibharmi--shall maintain; aham--I; manda-bhâgyâh--very unfortunate; pratîksante--they await; nîde--in the nest; me--my; mâtaram--their mother; prajâh--baby birds.

> TRANSLATION

> The unfortunate baby birds, bereft of their mother, are waiting in the nest for her to feed them. They are still very small and have not yet grown their wings. How shall I be able to maintain them?

> *****

> TEXT 56

> evam kulingam vilapantam ârât

> priyâ-viyogâturam asru-kantham

> sa eva tam sâkunikah sarena

> vivyâdha kâla-prahito vilînah

> evam--thus; kulingam--the bird; vilapantam--while lamenting; ârât--from a distance; priyâ-viyoga--because of the loss of his wife; âturam--very aggrieved; asru-kantham--with tears in the eyes; sah--he (that hunter); eva--indeed; tam--him (the male bird); sâkunikah--who could kill even a vulture; sarena--by an arrow; vivyâdha--pierced; kâla-prahitah--being moved by time; vilînah--hidden.

> TRANSLATION

> Because of the loss of his wife, the kulinga bird lamented with tears in his eyes. Meanwhile, following the dictations of mature time, the hunter, who was very carefully hidden in the distance, released his arrow, which pierced the body of the kulinga bird and killed him.

> *****

> TEXT 57

> evam yûyam apasyantya

> âtmâpâyam abuddhayah

> nainam prâpsyatha socantyah

> patim varsa-satair api

> evam--thus; yûyam--you; apasyantyah--not seeing; âtma-apâyam--own death; abuddhayah--O ignorant ones; na--not; enam--him; prâpsyatha--you will obtain; socantyah--lamenting for; patim--your husband; varsa-sataih--for a hundred years; api--even.

> TRANSLATION

> Thus Yamaraja, in the guise of a small boy, told all the queens: You are all so foolish that you lament but do not see your own death. Afflicted by a poor fund of knowledge, you do not know that even if you lament for your dead husband for hundreds of years, you will never get him back alive, and in the meantime your lives will be finished.

> *****

> TEXT 58

> srî-hiranyakasipur uvâca

> bâla evam pravadati

> sarve vismita-cetasah

> jnâtayo menire sarvam

> anityam ayathotthitam

> srî-hiranyakasipuh uvâca--Srî Hiranyakasipu said; bâle--while Yamarâja in the form of a boy; evam--thus; pravadati--was speaking very philosophically; sarve--all; vismita--struck with wonder; cetasah--their hearts; jnâtayah--the relatives; menire--they thought; sarvam--everything material; anityam--temporary; ayathâ-utthitam--arisen from temporary phenomena.

> TRANSLATION

> Hiranyakasipu said: While Yamaraja, in the form of a small boy, was instructing all the relatives surrounding the dead body of Suyajna, everyone was struck with wonder by his philosophical words. They could understand that everything material is temporary, not continuing to exist.

> *****

> TEXT 59

> yama etad upâkhyâya

> tatraivântaradhîyata

> jnâtayo hi suyajnasya

> cakrur yat sâmparâyikam

> yamah--Yamarâja in the form of a boy; etat--this; upâkhyâya--instructing; tatra--there; eva--indeed; antaradhîyata--disappeared; jnâtayah--the relatives; hi--indeed; suyajnasya--of King Suyajna; cakruh--performed; yat--which is; sâmparâyikam--the funeral ceremony.

> TRANSLATION

> After instructing all the foolish relatives of Suyajna, Yamaraja, in the form of a boy, disappeared from their vision. Then the relatives of King Suyajna performed the ritualistic funeral ceremonies.

> *****

> TEXT 60

> atah socata mâ yûyam

> param câtmânam eva vâ

> ka âtmâ kah paro vâtra

> svîyah pârakya eva vâ

> sva-parâbhinivesena

> vinâjnânena dehinâm

> atah--therefore; socata--lament for; mâ--do not; yûyam--all of you; param--another; ca--and; âtmânam--yourself; eva--certainly; vâ--or; kah--who; âtmâ--self; kah--who; parah--other; vâ--or; atra--in this material world; svîyah--one's own; pârakyah--for others; eva--indeed; vâ--or; sva-para-abhinivesena--consisting of absorption in the bodily concept of oneself and others; vinâ--besides; ajnânena--the lack of knowledge; dehinâm--of all the embodied living entities.

> TRANSLATION

> Therefore none of you should be aggrieved for the loss of the body--whether your own or those of others. Only in ignorance does one make bodily distinctions, thinking "Who am I? Who are the others? What is mine? What is for others?"

> *****

> TEXT 61

> srî-nârada uvâca

> iti daitya-pater vâkyam

> ditir âkarnya sasnusâ

> putra-sokam ksanât tyaktvâ

> tattve cittam adhârayat

> srî-nâradah uvâca--Srî Nârada Muni said; iti--thus; daitya-pateh--of the King of the demons; vâkyam--the speech; ditih--Diti, the mother of Hiranyakasipu and Hiranyâksa; âkarnya--hearing; sa-snusâ--with the wife of Hiranyâksa; putra-sokam--the great bereavement for her son, Hiranyâksa; ksanât--immediately; tyaktvâ--giving up; tattve--in the real philosophy of life; cittam--heart; adhârayat--engaged.

> TRANSLATION

> Sri Narada Muni continued: Diti, the mother of Hiranyakasipu and Hiranyaksa, heard the instructions of Hiranyakasipu along with her daughter-in-law, Rusabhanu, Hiranyaksa's wife. She then forgot her grief over her son's death and thus engaged her mind and attention in understanding the real philosophy of life.

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