> > 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-one: Lord Kapila's Instructions on the Movements of the Living Entities

> > *******

> > TEXT 1

> > sri-bhagavan uvaca

> > karmana daiva-netrena

> > jantur dehopapattaye

> > striyah pravista udaram

> > pumso retah-kanasrayah

> > sri-bhagavan uvaca: the Supreme Personality of Godhead said; karmana: by the result of work; daiva-netrena: under the supervision of the Lord; jantuh: the living entity; deha: a body; upapattaye: for obtaining; striyah: of a woman; pravistah: enters; udaram: the womb; pumsah: of a man; retah: of semen; kana: a particle; asrayah: dwelling in.

> > TRANSLATION

> > The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.

> > *******

> > TEXT 2

> > kalalam tv eka-ratrena

> > panca-ratrena budbudam

> > dasahena tu karkandhuh

> > pesy andam va tatah param

> > kalalam: mixing of the sperm and ovum; tu: then; eka-ratrena: on the first night; panca-ratrena: by the fifth night; budbudam: a bubble; dasa-ahena: in ten days; tu: then; karkandhuh: like a plum; pesi: a lump of flesh; andam: an egg; va: or; tatah: thence; param: afterwards.

> > TRANSLATION

> > On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.

> > *******

> > TEXT 3

> > ma-sena tu siro dvabhyam

> > bahv-anghry-ady-anga-vigrahah

> > nakha-lomasthi-ca rmani

> > linga-cchidrodbhavas tribhih

> > masena: within a month; tu: then; sirah: a head; dvabhyam: in two months; bahu: arms; anghri: feet; adi: and so on; anga: limbs; vigrahah: form; nakha: nails; loma: body hair; asthi: bones; carmani: and skin; linga: organ of generation; chidra: apertures; udbhavah: appearance; tribhih: within three months.

> > TRANSLATION

> > In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.

> > *******

> > TEXT 4

> > caturbhir dhatavah sapta

> > pancabhih ksut-trd-udbhavah

> > sadbhir jarayuna vitah

> > kuksau bhramyati daksine

> > caturbhih: within four months; dhatavah: ingredients; sapta: seven; pancabhih: within five months; ksut-trt: of hunger and thirst; udbhavah: appearance; sadbhih: within six months; jarayuna: by the amnion; vitah: enclosed; kuksau: in the abdomen; bhramyati: moves; daksine: on the right side.

> > TRANSLATION

> > Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen.

> > *******

> > TEXT 5

> > matur jagdhanna-panadyair

> > edhad-dhatur asammate

> > sete vin-mutrayor garte

> > sa jantur jantu-sambhave

> > matuh: of the mother; jagdha: taken; anna-pana: by the food and drink; adyaih: and so on; edhat: increasing; dhatuh: the ingredients of his body; asammate: abominable; sete: remains; vit-mutrayoh: of stools and urine; garte: in a hollow; sah: that; jantuh: fetus; jantu: of worms; sambhave: the breeding place.

> > TRANSLATION

> > Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms.

> > *******

> > TEXT 6

> > krmibhih ksata-sarvangah

> > saukumaryat pratiksanam

> > murccham apnoty uru-klesas

> > tatratyaih ksudhitair muhuh

> > krmibhih: by worms; ksata: bitten; sarva-angah: all over the body; saukumaryat: because of tenderness; prati-ksanam: moment after moment; murccham: unconsciousness; apnoti: he obtains; uru-klesah: whose suffering is great; tatratyaih: being there (in the abdomen); ksudhitaih: hungry; muhuh: again and again.

> > TRANSLATION

> > Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition.

> > *******

> > TEXT 7

> > katu-tiksnosna-lavana-

> > ruksamladibhir ulbanaih

> > matr-bhuktair upasprstah

> > sarvangotthita-vedanah

> > katu: bitter; tiksna: pungent; usna: hot; lavana: salty; ruksa: dry; amla: sour; adibhih: and so on; ulbanaih: excessive; matr-bhuktaih: by foods eaten by the mother; upasprstah: affected; sarva-anga: all over the body; utthita: arisen; vedanah: pain.

> > TRANSLATION

> > Owing to the mother's eating bitter, pungent foodstuffs, or food which is too salty or too sour, the body of the child incessantly suffers pains which are almost intolerable.

> > *******

> > TEXT 8

> > ulbena samvrtas tasminn

> > antrais ca bahir avrtah

> > aste krtva sirah kuksau

> > bhugna-prstha-sirodharah

> > ulbena: by the amnion; samvrtah: enclosed; tasmin: in that place; antraih: by the intestines; ca: and; bahih: outside; avrtah: covered; aste: he lies; krtva: having put; sirah: the head; kuksau: towards the belly; bhugna: bent; prstha: back; sirah-dharah: neck.

> > TRANSLATION

> > Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow.

> > *******

> > TEXT 9

> > akalpah svanga-cestayam

> > sakunta iva panjare

> > tatra labdha-smrtir daivat

> > karma janma-satodbhavam

> > smaran dirgham anucchvasam

> > sarma kim nama vindate

> > akalpah: unable; sva-anga: his limbs; cestayam: to move; sakuntah: a bird; iva: like; panjare: in a cage; tatra: there; labdha-smrtih: having gained his memory; daivat: by fortune; karma: activities; janma-sata-udbhavam: occurring during the last hundred births; smaran: remembering; dirgham: for a long time; anucchvasam: sighing; sarma: peace of mind; kim: what; nama: then; vindate: can he achieve.

> > TRANSLATION

> > The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition?

> > *******

> > TEXT 10

> > arabhya saptaman masal

> > labdha-bodho 'pi vepitah

> > naikatraste suti-vatair

> > vistha-bhur iva sodarah

> > arabhya: beginning; saptamat masat: from the seventh month; labdha-bodhah: endowed with consciousness; api: although; vepitah: tossed; na: not; ekatra: in one place; aste: he remains; suti-vataih: by the winds for childbirth; vistha-bhuh: the worm; iva: like; sa-udarah: born of the same womb.

> > TRANSLATION

> > Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place.

> > *******

> > TEXT 11

> > nathamana rsir bhitah

> > sapta-vadhrih krtanjalih

> > stuvita tam viklavaya

> > vaca yenodare 'rpitah

> > nathamanah: appealing; rsih: the living entity; bhitah: frightened; sapta-vadhrih: bound by the seven layers; krta-anjalih: with folded hands; stuvita: prays; tam: to the Lord; viklavaya: faltering; vaca: with words; yena: by whom; udare: in the womb; arpitah: he was placed.

> > TRANSLATION

> > The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition.

> > *******

> > TEXT 12

> > jantur uvaca

> > tasyopasannam avitum jagad icchayatta-

> > nana-tanor bhuvi calac-caranaravindam

> > so 'ham vrajami saranam hy akuto-bhayam me

> > yenedrsi gatir adarsy asato 'nurupa

> > jantuh uvaca: the human soul says; tasya: of the Supreme Personality of Godhead; upasannam: having approached for protection; avitum: to protect; jagat: the universe; icchaya: by His own will; atta-nana-tanoh: who accepts various forms; bhuvi: on the earth; calat: walking; carana-aravindam: the lotus feet; sah aham: I myself; vrajami: go; saranam: unto the shelter; hi: indeed; akutah-bhayam: giving relief from all fear; me: for me; yena: by whom; idrsi: such; gatih: condition of life; adarsi: was considered; asatah: impious; anurupa: befitting.

> > TRANSLATION

> > The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just befitting my impious activities.

> > *******

> > TEXT 13

> > yas tv atra baddha iva karmabhir avrtatma-

> > bhutendriyasayamayim avalambya mayam

> > aste visuddham avikaram akhanda-bodham

> > atapyamana-hrdaye 'vasitam namami

> > yah: who; tu: also; atra: here; baddhah: bound; iva: as if; karmabhih: by activities; avrta: covered; atma: the pure soul; bhuta: the gross elements; indriya: the senses; asaya: the mind; mayim: consisting of; avalambya: having fallen; mayam: into maya; aste: remains; visuddham: completely pure; avikaram: without change; akhanda-bodham: possessed of unlimited knowledge; atapyamana: repentant; hrdaye: in the heart; avasitam: residing; namami: I offer my respectful obeisances.

> > TRANSLATION

> > I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of maya. I offer my respectful obeisances unto Him who is also here with me but who is unaffected and changeless. He is unlimited, but He is perceived in the repentant heart. To Him I offer my respectful obeisances.

> > *******

> > TEXT 14

> > yah panca-bhuta-racite rahitah sarire

> > cchanno 'yathendriya-guna-rtha-cid-atmako 'ham

> > tenavikuntha-mahimanam rsim tam enam

> > vande param prakrti-purusayoh pumamsam

> > yah: who; panca-bhuta: five gross elements; racite: made of; rahitah: separated; sarire: in the material body; channah: covered; ayatha: unfitly; indriya: senses; guna: qualities; artha: objects of senses; cit: ego; atmakah: consisting of; aham: I; tena: by a material body; avikuntha-mahimanam: whose glories are unobscured; rsim: all-knowing; tam: that; enam: unto Him; vande: I offer obeisances; param: transcendental; prakrti: to material nature; purusayoh: to the living entities; pumamsam: unto the Supreme Personality of Godhead.

> > TRANSLATION

> > I am separated from the Supreme Lord because of my being in this material body, which is made of five elements, and therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and because He is always glorious in His spiritual qualities, I offer my obeisances unto Him.

> > *******

> > TEXT 15

> > yan-mayayoru-guna-karma-nibandhane 'smin

> > samsarike pathi carams tad-abhisramena

> > nasta-smrtih punar ayam pravrnita lokam

> > yuktya kaya mahad-anugraham antarena

> > yat: of the Lord; mayaya: by the maya; uru-guna: arising from the great modes; karma: activities; nibandhane: with bonds; asmin: this; samsarike: of repeated birth and death; pathi: on the path; caran: wandering; tat: of him; abhisramena: with great pains; nasta: lost; smrtih: memory; punah: again; ayam: this living entity; pravrnita: may realize; lokam: his true nature; yuktya kaya: by what means; mahat-anugraham: the mercy of the Lord; antarena: without.

> > TRANSLATION

> > The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the transcendental loving service of the Lord?

> > *******

> > TEXT 16

> > jaanam yad etad adadhat katamah sa devas

> > trai-kalikam sthira-caresv anuvartitamsah

> > tam jiva-karma-padavim anuvartamanas

> > tapa-trayopasamanaya vayam bhajema

> > jnanam: knowledge; yat: which; etat: this; adadhat: gave; katamah: who other than; sah: that; devah: the Personality of Godhead; trai-kalikam: of the three phases of time; sthira-caresu: in the inanimate and animate objects; anuvartita: dwelling; amsah: His partial representation; tam: unto Him; jiva: of the jiva souls; karma-padavim: the path of fruitive activities; anuvartamanah: who are pursuing; tapa-traya: from the threefold miseries; upasamanaya: for getting free; vayam: we; bhajema: must surrender.

> > TRANSLATION

> > No one other than the Supreme Personality of Godhead, as the localized Paramatma, the partial representation of the Lord, is directing all inanimate and animate objects. He is present in the three phases of time: past, present and future. Therefore, the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries of this conditional life, we have to surrender unto Him only.

> > *******

> > TEXT 17

> > dehy anya-deha-vivare jatharagninasrg-

> > vin-mutra-kupa-patito bhrsa-tapta-dehah

> > icchann ito vivasitum ganayan sva-masan

> > nirvasyate krpana-dhir bhagavan kada nu

> > dehi: the embodied soul; anya-deha: of another body; vivare: in the abdomen; jathara: of the stomach; agnina: by the fire; asrk: of blood; vit: stool; mutra: and urine; kupa: in a pool; patitah: fallen; bhrsa: strongly; tapta: scorched; dehah: his body; icchan: desiring; itah: from that place; vivasitum: to get out; ganayan: counting; sva-masan: his months; nirvasyate: will be released; krpana-dhih: person of miserly intelligence; bhagavan: O Lord; kada: when; nu: indeed.

> > TRANSLATION

> > Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother's gastric fire, the embodied soul, anxious to get out, counts his months and prays, "O my Lord, when shall I, a wretched soul, be released from this confinement?"

> > *******

> > TEXT 18

> > yenedrsim gatim asau dasa-masya isa

> > sangrahitah puru-dayena bhavadrsena

> > svenaiva tusyatu krtena sa dina-nathah

> > ko nama tat-prati vinanjalim asya kuryat

> > yena: by whom (the Lord); idrsim: such; gatim: a condition; asau: that person (myself); dasa-masyah: ten months old; isa: O Lord; sangrahitah: was made to accept; puru-dayena: very merciful; bhavadrsena: incomparable; svena: own; eva: alone; tusyatu: may He be pleased; krtena: with His act; sah: that; dina-nathah: refuge of the fallen souls; kah: who; nama: indeed; tat: that mercy; prati: in return; vina: except with; anjalim: folded hands; asya: of the Lord; kuryat: can repay.

> > TRANSLATION

> > My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my gratitude but to pray with folded hands.

> > *******

> > TEXT 19

> > pasyaty ayam dhisanaya nanu sapta-vadhrih

> > sarirake dama-sariry aparah sva-dehe

> > yat-srstayasam tam aham purusam puranam

> > pasye bahir hrdi ca caityam iva pratitam

> > pasyati: sees; ayam: this living entity; dhisanaya: with intelligence; nanu: only; sapta-vadhrih: bound by the seven layers of material coverings; sarirake: agreeable and disagreeable sense perceptions; dama-sariri: having a body for self-control; aparah: another; sva-dehe: in his body; yat: by the Supreme Lord; srstaya: endowed; asam: was; tam: Him; aham: I; purusam: person; puranam: oldest; pasye: see; bahih: outside; hrdi: in the heart; ca: and; caityam: the source of the ego; iva: indeed; pratitam: recognized.

> > TRANSLATION

> > The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense perceptions of that particular body. But I have a body in which I can control my senses and can understand my destination; therefore, I offer my respectful obeisances to the Supreme Personality of Godhead, by whom I have been blessed with this body and by whose grace I can see Him within and without.

> > *******

> > TEXT 20

> > so 'ham vasann api vibho bahu-duhkha-vasam

> > garbhan na nirjigamise bahir andha-kupe

> > yatropayatam upasarpati deva-maya

> > mithya matir yad-anu samsrti-cakram etat

> > sah aham: I myself; vasan: living; api: although; vibho: O Lord; bahu-duhkha: with many miseries; vasam: in a condition; garbhat: from the abdomen; na: not; nirjigamise: I wish to depart; bahih: outside; andha-kupe: in the blind well; yatra: where; upayatam: one who goes there; upasarpati: she captures; deva-maya: the external energy of the Lord; mithya: false; matih: identification; yat: which maya; anu: according to; samsrti: of continual birth and death; cakram: cycle; etat: this.

> > TRANSLATION

> > Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-maya, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.

> > *******

> > TEXT 21

> > tasmad aham vigata-viklava uddharisya

> > atmanam asu tamasah suhrdatmanaiva

> > bhuyo yatha vyasanam etad aneka-randhram

> > ma me bhavisyad upasadita-visnu-padah

> > tasmat: therefore; aham: I; vigata: ceased; viklavah: agitation; uddharisye: shall deliver; atmanam: myself; asu: quickly; tamasah: from the darkness; suhrda atmana: with friendly intelligence; eva: indeed; bhuyah: again; yatha: so that; vyasanam: plight; etat: this; aneka-randhram: entering many wombs; ma: not; me: my; bhavisyat: may occur; upasadita: placed (in my mind); visnu-padah: the lotus feet of Lord Visnu.

> > TRANSLATION

> > Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Visnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.

> > *******

> > TEXT 22

> > kapila uvaca

> > evam krta-matir garbhe

> > dasa-masyah stuvann rsih

> > sadyah ksipaty avacinam

> > prasutyai suti-marutah

> > kapilah uvaca: Lord Kapila said; evam: thus; krta-matih: desiring; garbhe: in the womb; dasa-masyah: ten-month-old; stuvan: extolling; rsih: the living entity; sadyah: at that very time; ksipati: propels; avacinam: turned downward; prasutyai: for birth; suti-marutah: the wind for childbirth.

> > TRANSLATION

> > Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born.

> > *******

> > TEXT 23

> > tenavasrstah sahasa

> > krvavak sira aturah

> > viniskramati krcch rena

> > nirucchvaso hata-smrtih

> > tena: by that wind; avasrstah: pushed downward; sahasa: suddenly; krtva: turned; avak: downward; sirah: his head; aturah: suffering; viniskramati: he comes out; krcchrena: with great trouble; nirucchvasah: breathless; hata: deprived of; smrtih: memory.

> > TRANSLATION

> > Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.

> > *******

> > TEXT 24

> > patito bhuvy asrn-misrah

> > vistha-bhur iva cestate

> > roruyati gate jnane

> > viparitam gatim gatah

> > patitah: fallen; bhuvi: on the earth; asrk: with blood; misrah: smeared; vistha-bhuh: a worm; iva: like; cestate: he moves his limbs; roruyati: cries loudly; gate: being lost; jnane: his wisdom; viparitam: the opposite; gatim: state; gatah: gone to.

> > TRANSLATION

> > The child thus falls on the ground, smeared with stool and blood, and plays just like a worm germinated from the stool. He loses his superior knowledge and cries under the spell of maya.

> > *******

> > TEXT 25

> > para-cchandam na vidusa

> > pusyamano janena sah

> > anabhipretam apannah

> > pratyakhyatum anisvarah

> > para-chandam: the desire of another; na: not; vidusa: understanding; pusyamanah: being maintained; janena: by persons; sah: he; anabhipretam: into undesirable circumstances; apannah: fallen; pratyakhyatum: to refuse; anisvarah: unable.

> > TRANSLATION

> > After coming out of the abdomen, the child is given to the care of persons who are unable to understand what he wants, and thus he is nursed by such persons. Unable to refuse whatever is given to him, he falls into undesirable circumstances.

> > *******

> > TEXT 26

> > sayito 'suci-paryanke

> > jantuh svedaja-dusite

> > nesah kanduyane 'nganam

> > a-sanotthana-cestane

> > sayitah: laid down; asuci-paryanke: on a foul bed; jantuh: the child; sveda ja: with creatures born from sweat; dusite: infested; na isah: incapable of; kanduyane: scratching; anganam: his limbs; asana: sitting; utthana: standing; cestane: or moving.

> > TRANSLATION

> > Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving.

> > *******

> > TEXT 27

> > tudanty ama-tvacam damsa

> > masaka matkuna-dayah

> > rudantam vigata jnanam

> > krmayah krmikam yatha

> > tudanti: they bite; ama-tvacam: the baby, whose skin is soft; damsah: gnats; masakah: mosquitoes; matkuna: bugs; adayah: and other creatures; rudantam: crying; vigata: deprived of; jnanam: wisdom; krmayah: worms; krmikam: a worm; yatha: just as.

> > TRANSLATION

> > In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.

> > *******

> > TEXT 28

> > ity evam saisavam bhuktva

> > duhkham paugandam eva ca

> > alabdhabhipsito 'jaanad

> > iddha-manyuh sucarpitah

> > iti evam: in this way; saisavam: childhood; bhuktva: having undergone; duhkham: distress; paugandam: boyhood; eva: even; ca: and; alabdha: not achieved; abhipsitah: he whose desires; ajnanat: due to ignorance; iddha: kindled; manyuh: his anger; suca: by sorrow; arpitah: overcome.

> > TRANSLATION

> > In this way, the child passes through his childhood, suffering different kinds of distress, and attains boyhood. In boyhood also he suffers pain over desires to get things he can never achieve. And thus, due to ignorance, he becomes angry and sorry.

> > *******

> > TEXT 29

> > saha dehena manena

> > vardhamanena manyuna

> > karoti vigraham kami

> > kamisv antaya catmanah

> > saha: with; dehena: the body; manena: with false prestige; vardhamanena: increasing; manyuna: on account of anger; karoti: he creates; vigraham: enmity; kami: the lusty person; kamisu: towards other lusty people; antaya: for destruction; ca: and; atmanah: of his soul.

> > TRANSLATION

> > With the growth of the body, the living entity, in order to vanquish his soul, increases his false prestige and anger and thereby creates enmity towards similarly lusty people.

> > *******

> > TEXT 30

> > bhutaih pancabhir arabdhe

> > dehe dehy abudho 'sakrt

> > aham mamety asad-grahah

> > karoti kumatir matim

> > bhutaih: by material elements; pancabhih: five; arabdhe: made; dehe: in the body; dehi: the living entity; abudhah: ignorant; asakrt: constantly; aham: I; mama: mine; iti: thus; asat: nonpermanent things; grahah: accepting; karoti: he does; ku-matih: being foolish; matim: thought.

> > TRANSLATION

> > By such ignorance the living entity accepts the material body, which is made of five elements, as himself. With this misunderstanding, he accepts nonpermanent things as his own and increases his ignorance in the darkest region.

> > *******

> > TEXT 31

> > tad-artham kurute karma

> > yad-baddho yati samsrtim

> > yo 'nuyati dadat klesam

> > avidya-karma-bandhanah

> > tat-artham: for the sake of the body; kurute: he performs; karma: actions; yat-baddhah: bound by which; yati: he goes; samsrtim: to repeated birth and death; yah: which body; anuyati: follows; dadat: giving; klesam: misery; avidya: by ignorance; karma: by fruitive activities; bandhanah: the cause of bondage.

> > TRANSLATION

> > For the sake of the body, which is a source of constant trouble to him and which follows him because he is bound by ties of ignorance and fruitive activities, he performs various actions which cause him to be subjected to repeated birth and death.

> > *******

> > TEXT 32

> > yady asadbhih pathi punah

> > sisnodara-krtodyamaih

> > asthito ramate jantus

> > tamo visati purvavat

> > yadi: if; asadbhih: with the unrighteous; pathi: on the path; punah: again; sisna: for the genitals; udara: for the stomach; krta: done; udyamaih: whose endeavors; asthitah: associating; ramate: enjoys; jantuh: the living entity; tamah: darkness; visati: enters; purva-vat: as before.

> > TRANSLATION

> > If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before.

> > *******

> > TEXT 33

> > satyam saucam daya maunam

> > buddhih srir hrir yasah ksama

> > samo damo bhagas ceti

> > yat-sanga-d yati sanksayam

> > satyam: truthfulness; saucam: cleanliness; daya: mercy; maunam: gravity; buddhih: intelligence; srih: prosperity; hrih: shyness; yasah: fame; ksama: forgiveness; samah: control of the mind; damah: control of the senses; bhagah: fortune; ca: and; iti: thus; yat-sangat: from association with whom; yati sanksayam: are destroyed.

> > TRANSLATION

> > He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities.

> > *******

> > TEXT 34

> > tesv asantesu mudhesu

> > khanditatmasv asadhusu

> > sangam na kuryac chocyesu

> > yosit-krida-mrgesu ca

> > tesu: with those; asantesu: coarse; mudhesu: fools; khandita-atmasu: bereft of self-realization; asadhusu: wicked; sangam: association; na: not; kuryat: one should make; socyesu: pitiable; yosit: of women; krida-mrgesu: dancing dogs; ca: and.

> > TRANSLATION

> > One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman.

> > *******

> > TEXT 35

> > na tathasya bhaven moho

> > bandhas canya-prasangatah

> > yosit-sangad yatha pumso

> > yatha tat-sangi-sangatah

> > na: not; tatha: in that manner; asya: of this man; bhavet: may arise; mohah: infatuation; bandhah: bondage; ca: and; anya-prasangatah: from attachment to any other object; yosit-sangat: from attachment to women; yatha: as; pumsah: of a man; yatha: as; tat-sangi: of men who are fond of women; sangatah: from the fellowship.

> > TRANSLATION

> > The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women.

> > *******

> > TEXT 36

> > prajapatih svam duhitaram

> > drstva tad-rupa-dharsitah

> > rohid-bhutam so 'nvadhavad

> > rksa-rupi hata-trapah

> > praja-patih: Lord Brahma; svam: his own; duhitaram: daughter; drstva: having seen; tat-rupa: by her charms; dharsitah: bewildered; rohit-bhutam: to her in the form of a deer; sah: he; anvadhavat: ran; rksa-rupi: in the form of a stag; hata: bereft of; trapah: shame.

> > TRANSLATION

> > At the sight of his own daughter, Brahma was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind.

> > *******

> > TEXT 37

> > tat-srsta-srsta-srstesu

> > ko nv akhandita-dhih puman

> > rsim narayanam rte

> > yosin-mayyeha mayaya

> > tat: by Brahma; srsta-srsta-srstesu: amongst all living entities begotten; kah: who; nu: indeed; akhandita: not distracted; dhih: his intelligence; puman: male; rsim: the sage; narayanam: Narayana; rte: except; yosit-mayya: in the form of a woman; iha: here; ma: yaya: by maya.

> > TRANSLATION

> > Amongst all kinds of living entities begotten by Brahma, namely men, demigods and animals, none but the sage Narayana is immune to the attraction of maya in the form of woman.

> > *******

> > TEXT 38

> > balam me pasya mayayah

> > stri-mayya jayino disam

> > ya karoti padakrantan

> > bhruvi jrmbhena kevalam

> > balam: the strength; me: My; pasya: behold; mayayah: of maya; stri-mayyah: in the shape of a woman; jayinah: conquerors; disam: of all directions; ya: who; karoti: makes; pada-akrantan: following at her heels; bhruvi: of her eyebrows; jrmbhena: by the movement; kevalam: merely.

> > TRANSLATION

> > Just try to understand the mighty strength of My maya in the shape of woman, who by the mere movement of her eyebrows can keep even the greatest conquerors of the world under her grip.

> > *******

> > TEXT 39

> > sangam na kuryat pramadasu jatu

> > yogasya param param aruruksuh

> > mat-sevaya pratilabdhatma-labho

> > vadanti ya niraya-dvaram asya

> > sangam: association; na: not; kuryat: one should make; pramadasu: with women; jatu: ever; yogasya: of yoga; param: culmination; param: topmost; aruruksuh: one who aspires to reach; mat-sevaya: by rendering service unto Me; pratilabdha: obtained; atma-labhah: self-realization; vadanti: they say; yah: which women; niraya: to hell; dvaram: the gateway; asya: of the advancing devotee.

> > TRANSLATION

> > One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee.

> > *******

> > TEXT 40

> > yopayati sanair maya

> > yosid deva-vinirmita

> > tam iksetatmano mrtyum

> > trnaih kupam ivavrtam

> > ya: she who; upayati: approaches; sanaih: slowly; maya: representation of maya; yosit: woman; deva: by the Lord; vinirmita: created; tam: her; ikseta: one must regard; atmanah: of the soul; mrtyum: death; trnaih: with grass; kupam: a well; iva: like; avrtam: covered.

> > TRANSLATION

> > The woman, created by the Lord, is the representation of maya, and one who associates with such maya by accepting services must certainly know that this is the way of death, just like a blind well covered with grass.

> > *******

> > TEXT 41

> > yam manyate patim mohan

> > man-mayam rsabhayatim

> > stritvam stri-sangatah prapto

> > vittapatya-grha-pradam

> > yam: which; manyate: she thinks; patim: her husband; mohat: due to illusion; mat-mayam: My maya; rsabha: in the form of a man; ayatim: coming; stritvam: the state of being a woman; stri-sangatah: from attachment to a woman; praptah: obtained; vitta: wealth; apatya: progeny; grha: house; pradam: bestowing.

> > TRANSLATION

> > A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon maya in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets.

> > *******

> > TEXT 42

> > tam atmano vijaniyat

> > paty-apatya-grhatmakam

> > daivopasaditam mrtyum

> > mrgayor gayanam yatha

> > tam: the Lord's maya; atmanah: of herself; vijaniyat: she should know; pati: husband; apatya: children; grha: house; atmakam: consisting of; daiva: by the authority of the Lord; upasaditam: brought about; mrtyum: death; mrgayoh: of the hunter; gayanam: the singing; yatha: as.

> > TRANSLATION

> > A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer.

> > *******

> > TEXT 42

> > anasaktasya visayan

> > yatharham upayunjatah

> > nirbandhah krsna-sambandhe

> > yuktam vairagyam ucyate

> > (Bhakti-rasamrta-sindhu 1.2.255)

> > Man and woman should live together as householders in relationship with Krsna, only for the purpose of discharging duties in the service of Krsna. Engage the children, engage the wife and engage the husband, all in Krsna conscious duties, and then all these bodily or material attachments will disappear. Since the via medium is Krsna, the consciousness is pure, and there is no possibility of degradation at any time.

> > *******

> > TEXT 43

> > dehena jiva-bhutena

> > lokal lokam anuvrajan

> > bhunjana eva karmani

> > karoty aviratam puman

> > dehena: on account of the body; jiva-bhutena: possessed by the living entity; lokat: from one planet; lokam: to another planet; anuvrajan: wandering; bhunjanah: enjoying; eva: so; karmani: fruitive activities; karoti: he does; aviratam: incessantly; puman: the living entity.

> > TRANSLATION

> > Due to his particular type of body, the materialistic living entity wanders from one planet to another, following fruitive activities. In this way, he involves himself in fruitive activities and enjoys the result incessantly.

> > *******

> > TEXT 44

> > jivo hy asyanugo deho

> > bhutendriya-mano-mayah

> > tan-nirodho 'sya maranam

> > avirbhavas tu sambhavah

> > jivah: the living entity; hi: indeed; asya: of him; anugah: suitable; dehah: body; bhuta: gross material elements; indriya: senses; manah: mind; mayah: made of; tat: of the body; nirodhah: destruction; asya: of the living entity; maranam: death; avirbhavah: manifestation; tu: but; sambhavah: birth.

> > TRANSLATION

> > In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.

> > *******

> > TEXT 45-46

> > dravyopalabdhi-sthanasya

> > dravyeksayogyata yada

> > tat pancatvam aham-manad

> > utpattir dravya-darsanam

> > yathaksnor dravyavayava-

> > darsanayogyata yada

> > tadaiva caksuso drastur

> > drastrtvayogyatanayoh

> > dravya: of objects; upalabdhi: of perception; sthanasya: of the place; dravya: of objects; iksa: of perception; ayogyata: incapability; yada: when; tat: that; pancatvam: death; aham-manat: from the misconception of "I"; utpattih: birth; dravya: the physical body; darsanam: viewing;

> > yatha: just as; aksnoh: of the eyes; dravya: of objects; avayava: parts; darsana: of seeing; ayogyata: incapability; yada: when; tada: then; eva: indeed; caksusah: of the sense of sight; drastuh: of the seer; drastrtva: of the faculty of seeing; ayogyata: incapability; anayoh: of both of these.

> > TRANSLATION

> > When the eyes lose their power to see color or form due to morbid affliction of the optic nerve, the sense of sight becomes deadened. The living entity, who is the seer of both the eyes and the sight, loses his power of vision. In the same way, when the physical body, the place where perception of objects occurs, is rendered incapable of perceiving, that is known as death. When one begins to view the physical body as one's very self, that is called birth.

> > *******

> > TEXT 47

> > tasman na karyah santraso

> > na karpanyam na sambhramah

> > buddhva jiva-gatim dhiro

> > mukta-sangas cared iha

> > tasmat: on account of death; na: not; karyah: should be done; santrasah: horror; na: not; karpanyam: miserliness; na: not; sambhramah: eagerness for material gain; buddhva: realizing; jiva-gatim: the true nature of the living entity; dhirah: steadfast; mukta-sangah: free from attachment; caret: one should move about; iha: in this world.

> > TRANSLATION

> > Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose.

> > *******

> > TEXT 48

> > samyag-darsanaya buddhya

> > yoga-vairagya-yuktaya

> > maya-viracite loke

> > caren nyasya kalevaram

> > samyak-darsanaya: endowed with right vision; buddhya: through reason; yoga: by devotional service; vairagya: by detachment; yuktaya: strengthened; maya-viracite: arranged by maya; loke: to this world; caret: one should move about; nyasya: relegating; kalevaram: the body.

> > TRANSLATION

> > Endowed with right vision and strengthened by devotional service and a pessimistic attitude towards material identity, one should relegate his body to this illusory world through his reason. Thus one can be unconcerned with this material world.

> > Back to the running text