Narayaneeyam: Dasakam: 22

Dashakam: XXII

Shloka:1

He Vibho puraa--------------------------------------O All-Powerful Lord! Once upon a time,

Maheesurah ajaamilah naama------------------a Brahmana, by name Ajamila

Grhaashramee charan dharmapathaan------------------a householder and a follower of the righteous path

Etya kaananam giraa guroh---------------------------having gone to the forest at the request of his father (to collect darbha, etc.)

Drsht^avaan kulat^aam---------------------------------met an immoral woman,

(t^a pronounced as t in cut)

Sudrsht^asheelaam madaakulaam-------------------- immodest by nature and given to drinking

O Lord! Long ago, there was a Brahmana by name Ajamila who was a house-holder and led a virtuous life. One day he went to the forest at the request of his father, to collect the Kusa grass, sacrificial fuel etc. for the religious rites.while returning home, he happened to see a drunken and shameless harlot ( a prostitute, tramp) engaged in amorous (showing, feeling, or relating to sexual desire) sport with her lover. She,with her youthful wiles ( trick) and addiction to wine, was capable of seducing even the most discriminating of men, making them to deviate from the righteous path and get drawn towards her.

Ajamila fell in to her trap and got infatuated ( possessed by an unreasoning passion or attraction) with her all at once.

Two meanings of Ajamila

Ajamila means one who has taken to a man of impure race

It also means one who has lost his mind due to ignorance.

Shloka: 2

Svatah Prashaantah api--------------------------------------------though self-controlled by nature

Tadaa-hrtaashayah---------------------------------------------------with his mind captivated by her

Utsrjya svadharmam-----------------------------------------------after giving up his own dharma as a householder

Adharmakaaree samaaraman tayaa---------------------------led an unrighteous life, sporting with her

Punah dashamee bhavan-----------------------------------------and then, having become very old

Dadhau ratim sute bhavanaam-ayute-------------------------- placed all his love on his son, Your namesake

Though by nature, Ajamila was a man of self-control, he was attracted by her and giving up all his duties, he led an unrighteous life, enjoying her company and did not hesitate to earn money by foul means in order to keep her happy. And in course of time, he had many children by her. As he grew old, he developed a strong attachment to his youngest son named Narayana. He spent his time fondling this child and was delighted in watching its sports.

FROM BHAGAVATHAM

Once in the city of Kânyakubja there was a brahmin named Ajâmila who as the husband of a maidservant got corrupted in association with her services and hence no longer endeavored for the truth.

 Having resorted to reprehensible( condemnable, blameworthy, blame ful) activities as robbery, fraud and theft, he maintained his family in a most sinful way and gave others a lot of trouble.

 With the care for her sons thus managing his existence, the great lapse of time passed of eighty-eight years of his life.

He as an old man, had ten sons and the youngest of them, a small child held very dear by the father and mother, was addressed by the name of Nârâyana.

The little one was very near to his heart. The old man enjoyed it very much to see its prattling and playing.

As he ate, drank and chewed he, controlled by his affection, also fed the child and gave it something to drink, but foolish as he was he didn't notice that his life drew to a close.

Shloka: 3

Mrtyu- Kaale abhilakshayan-----------------------------At the time of death, seeing before him

Treen bhayankaraan----------------------------------------three fierce-looking

Yamaraja-Kinkaraan Sah bhiyaa------------------------messengers of Yama, he, with fear

Bhiyaa--fear

Juhaava sutam naaraayana-namakam-----------------called out for his son, by name, Narayana

Tvatsmrti-vaasanaa-balaat----------------------------------because of the strength of the impressions (vasanas) of remembering You

Manaak puraa---------------------------------------------------howsoever/however slightly in the past/long ago

At the time of his imminient (forth coming) death, he saw three hideous (horrible, dreadful), fierce- looking messengers of  Yama,the God of Death, ready to take him to their master's abode, befitting (appropriate, suitable, proper) the sinful life he was leading. Out of fear, he called out aloud, his darling son Narayana, by name, who was busy with his play things at a distance. It is impelled( drive, urge, force to do something) unconsciously by the strength of the memory of his past devotion to You.

Though his long association with the prostitute might have destroyed all his good and pious tendencies of his past,but the faint memory of his past devotional life made him to utter aloud the Lord's name unintentionally.

FROM BHAGAVATHAM

When the time of his death had arrived he, who had lived as an ignoramus, (an ignorant or a stupid person) thus had a mind fixed on the little son who carried the name of Nârâyana.

He saw how three characters approached him with fearful features, twisted faces and their hairs standing on end, who with the noose in their hands were ready to take him away. Terrified and with tears in his eyes he thus loudly called for his nearby playing child named Nârâyana.

Shloka:4

Duraa-shayasya api--------------------------------------Inspite of his being evil minded

Duraa--evil minded

Abhipetuh purah-------------------------------------------there appeared immediately, before him

Bhavadeeya-paarshaadaah----------------------------Your emissaries (messenger) endowed with four arms

Peetapat^aah manoramaah----------------------------wearing yellow robes and captivating to the mind/ of enchanting (ravishing, charming) appearance

Pat^ aa-- t^ as in cut

Tadaasya-nirgata-tvadeeya naamaakshara-

maatra-vaibhavaat-----------------------------------------solely because of the glory of the syllables of Your name which emerged at that time from him

Ajamila did not utter the Lord 's name  with any devotion. Infact, he did not even know that he was uttering Lord's name. Inspite of being evil minded, Your attendants appeared before him immediately, solely by  the glory of the letters of Your name, 'Narayana' which emerged at that time from him. They were not fierce-looking, but were gentle and lovely in appearance  having four arms wearing yellow robes.

FROM BHAGAVATHAM

As soon as Vishnu's servants heard the name of the Lord their master from the mouth of the dying man oh King, they came immediately.

At the moment the messengers of death were pulling away Ajâmila from the heart of the maidservant's husband,  the Vishnudûtas forbade it with resounding voices.

The messengers of Yama thus being thwarted replied: 'Who do you all think you are to oppose the authority of the King of Dharma?

Whose servants are you, where are you from and why have you come here? Why do you stop us in this? Do you belong to the demigods, the  lesser gods or to the perfected ones?

You all, with your lotuslike eyes, yellow garments, helmets, glittering earrings and lotus flower garlands; you all, looking so young and beautiful with your four arms, bow, quiver of arrows and the decoration of a sword, club, conch, disc and lotus flower, in all directions dissipate the darkness with the effulgence of the light emanating from you. For what reason do you deny us, the servants of the Maintainer of Dharma?'

'Thus being addressed by the Yamadûtas they who followed the word of Vâsudeva replied with a smile, saying the following with voices resounding like rumbling clouds.

The Vishnudûtas said: 'If you indeed are all the servants of the King of Dharma, then just tell us what the principles of dharma as also what the characteristics of adharma are.

In what way [and to whom] should punishment be administered, what would be the condition qualifying for it and are all or only some human beings who do evil and oppress punishable?'

Shloka: 5

Amee aaru-rudhuh balaat---------------------------Your attendants forcibly stopped

Bhat^aan sampaashya cha vikarshatah-----------------the messengers of Yama, who were tying with ropes and dragging away Ajamila

Amum vimunchat iti--------------------------------------saying 'Release him'

Tadaa te cha nivaaritaah-----------------------------then, they, who were obstructed

Bhavajjanaih nyavedayan-------------------------------------by Your people, narrated

Nikhilam tadeeyapaapam---------------------------------------------all his sinful actions

When the Lord's attendants arrived, Ajamila was being dragged by Yama's messengers with their noose ( a loop formed in a rope by means of a slip knot, so that it binds tighter as the rope is pulled). Now, the Lord's attendants told Yama's messengers to leave Ajamila and forcibly prevented them from doing the duty. Thereupon, they started narrating all the sins committed by Ajamila

FROM BHAGAVATHAM

Yamadootas narrating the sins of Ajamila

This man [Ajâmila] well versed in the Vedas, of a good character and good conduct was [initially] a reservoir of good qualities. He conscientiously mild, controlled and truthful kept to his vows and knew his mantras. He was neat and clean, of the greatest esteem in service of the guru, the fire god, his guests and members of the household and was free from false pride, friendly to all, faultless, non-envious and of the finest choice of words.

Some day this brahmin following the orders of his father, went into the forest to collect there fruits, flowers, samit and kus'a [types of grass]. On his way back he saw some s'ûdra being very lusty together with a promiscuous maidservant who drunken because of maireya nectar [a drink made from the soma flower] intoxicated rolled her eyes to and fro. Under the influence her dress had slackened and he, unashamed having fallen from proper conduct, stood close to her singing and laughing having a good time with her.

When Ajâmila saw her with the with turmeric decorated arm of the lusty s'ûdra around her, he thus all of a sudden with a heart full of lust fell victim to bewilderment.

 From within trying to regain control, he reminded himself of what was taught, but agitated as he was by Cupid he failed to restrain his mind.

Provoked by the sight he, who in his bewilderment stood senseless, resembled a planet in eclipse. With his attention focussed on her he [that very moment] gave up his dharma completely.

Her, so he had decided, he would please as far as the money he had from his father allowed it and thus he to make her happy catered to every desire she thought pleasurable.

His youthful wife, the brahmin daughter of a respectable family he had married, he in his sin abandoned directly after his mind was caught by the looks of the unchaste woman.

He whatever way possible in his weakness acquired properly or else improperly the money he needed to take care of the family consisting of her and her many children.

Because this man acted so irresponsibly and broke with all the rules of the s'âstra, he is condemned. Far too long he sinfully passed his time impure with filthy practices.

Because he didn't atone for his perpetual sinning, we will take him to the presence of the Lord of Punishment where being punished he will find purification.

Shloka: 6

Bho panditaah! Paapaani bhavantu-------------O Learned ones! Let there be sins

Katham tu dand'anam asti--------------------------------------------------but how can there be punishment

(Dand'a--d'a is pronounces as d in mud)

Nishkrte krte api--------------------------------------even when atonement (reparation,amends,)has been made?

Atonement -- prayachitam

Bhavaadrshaam nishkrtih na viditaa kim?-------------------to persons like you, is atonement not known?

Iti he prabho------------------------------------------------------thus, O All-Powerful Lord

Tvatpurushaah babhaashire--------------------------------Your emissaries/attendants did speak

O Lord! Your attendants told Yama's servants who were doing their duty just as told, without any discrimination that, 'Ajamila could be a great sinner, but he had atoned for all his sins by uttering the Lord's name 'Narayana' and how could be there be punishment after atonement'? Or  was it that the servants of Yama did not know what atonement was?

FROM BHAGAVATHAM

After the servants of the Supreme Lord had heard what the Yamadûtas said, they replied as experts in the doctrine.

The Vishnudûtas said: 'Alas, how painful it is to see how irreligion affects the community of the knowers of dharma, to see how from those being allotted the task, sinless people unnecessarily have to undergo punishment.

 To whom must the citizens turn for shelter if there is iniquity among those who as their protectors, endowed with all good qualities and equal to all, [want to] defend the law?

 Whatever the better man does is copied by the rest of the population, whatever he does is by the general public accepted as the standard to follow

The common people not knowing what exactly would be dharma or adharma, lay their head in his lap to sleep in peace. How can a respectable person who kindly disposed towards everyone enjoys the trust of the living beings, cause pain to the ignorant mass that as a herd of animals surrendered to him in good faith and friendship?

This person here has already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord, which is the way to attain His fortune. When he said 'Oh Nârâyana, please come', he, thus pronouncing the four syllables [nâ-râ-ya-na], realized the complete atonement for all the mischief he as a sinner was guilty of.

Shloka: 7

Vrataadayah vihitaah--------------------------------------vows and the like which are laid down or prescribed

Shruti-smrti-bhyaam punanti paapam-----------------by srutis and smritis, the scriptures, do cleanse sins

Na lunanti vaasanaam--------------------------------------they do not destroy the tendency to commit sin

Anantasevaa tu nikrntati dvayeem-----------------service of Lord Vishnu, however destroys both

Iti he prabho-----------------------------------------------------thus, All-Powerful Lord!

Tvatpurushaah babhaashire--------------------------------Your emissaries/attendants did speak

The Vows, etc. prescribed in the srutis and smrtis will cleanse all the sins commited by oneself, but do not destroy the tendency to commit sins again, but service of the Lord destroys both. Thus Your attendants, did speak to the Yama's attendants.

Various expiatory/atonement methods that are prescribed in theVedas and traditional rules are :

1. Chandrayanam: this is a religious penance in which the daily intake of food will be 15 mouthfuls on full moon day. It is reduced by one mouthful everyday during the dark fortnight till  it comes to zero on new moon day and increased in the same way during the bright fortnight

2. Tapta-kriccharam : is a kind of penance in which the body is mortified with fire

3. Tirtha-snanam : means taking bath in various sacred rivers and lakes

4. Japam : means muttering prayer in an undertone.

5. Homam : this is a sacrifice offering oblations (offerings) in sacred fire

6. Tapas : is a meditation connected with a practice of personal self-denial and bodily mortification.

Shloka: 8

Bhoh -------------------------------------------------------------O Messengers of Yama

Bhayaakulah agraheet naama hareh--------------------overcome with fear, he uttered the name of Sri Hari,

Iti yat nishkrtih krtaa--------------------------------------------because of which, atonement has been made

Paapeshu api krteshu anena-----------------------------------also for sins committed by him during

Janma-Sahasra-kotibhih----------------------------------------innumerable number of lives in the past

Iti he prabho-----------------------------------------------------thus, All-Powerful Lord!

Tvatpurushaah babhaashire--------------------------------Your emissaries/attendants did speak

FROM BHAGAVATHAM

Irrespective of the sins one might have committed as a thief, an alchoholic, as someone who has betrays a friend, as a killier of Brahmin, as someone who has lusted for his gurus wife or as a murderer of a woman, a king, cows or ones father, or as any other type of sinner, one will have the attention of Lord Vishnu because of the ones concern with his name. He considers the chanting of the holy name the perfection of atonement.

A sinner is not as much purified by the atonement in keeping to vows that brahminically are prescribed as he is by uttering the syllables of the name of the Lord.A sinner is not as much purified by the atonement in keeping to vows that brahminically are prescribed as he is by uttering the syllables of the name of the Lord. For that repetition brings to mind the qualities of Uttamas'loka (the supreme lord)

(By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord’s names, which reminds one of the Lord’s fame, qualities, attributes, pastimes and paraphernalia/personal belongings, outfit)

Shloka : 9

Yathaa agnih edaamsi ------------------------------------------------just as fire burns fuel

Yathaa aushadham gadaan------------------------------------------and medicine destroys diseases

Mukunda-keertanam----------------------------------------------in the same way, chanting the name of Mukunda

Abuddhyaa api dahati-------------------------------------------done even without conscious awareness, burns out

Aghaughaan nrnaam------------------------------------------the oceans of sins committed by human beings

Mahimaa asya taadrshaah---------------------------------------the glory of that chanting the Lord's name is such

Iti he prabho-----------------------------------------------------thus, All-Powerful Lord!

Tvatpurushaah babhaashire--------------------------------Your emissaries/attendants did speak

This does not mean that a man can knowingly commit sins thinking that they can be easily expiated afterwards. Such an attitude towards the divine name is known as 'Nama-aparadha' (offence against the name) and is in itself a great sin.

FROM BHAGAVATHAM

A person who has fallen, slipped, broken his bones, has been bitten, is plagued by a disease or struck, no longer deserves a hellish life when he thus involuntarily speaks the name of the Lord.

Great sages well versed in the matter prescribe heavy and light penance for heavy and light sins respectively.

 But all the sinfulness that according to them is vanquished by austerity, charity and vows and such, does not dissolve the effects of adharma in the heart  one's material desires or conditioning, for that is attained only in service of feet of the Lord.

Consciously or involuntarily chanting the name of Uttamas'loka burns to ashes the sins of a person, just like fire does with dry grass. 

A mantra uttered, just like a powerful medicine taken, manifests its potency even when it somehow or other is used the proper way by an ignorant person.'

It is quoted in 'Mukunda-Mala'

Krshna tvadeeya-pada-pankaja-pancharatnam

Adyaiva me vishatu maanasa-raaja-hamsah

Praana-prayaana-samaye kapha-vaata-pittaih

Kant*haavarodhana-vidhau smaranam kutaste

O Krishna! May the great swan of my mind find a place in the cage of Your lotus feet today itself; how can I have remembrance of You when I take my last breath and my throat is choked with the three humours namely phlegm, wind and bile (kapha, vaata and pitta) ?

This shows that one lost in sensual pleasures will not be able to remember the Lord's name, while drawing his Lord's breath. But if one utters the Lord 's name fortuitously (accidently) without  such consciousness, at the time of death, all his sins will be destroyed.

Shloka : 10

Yaamyabhat^aih iti iteeritaih--------------------------the messengers of Yama, who were thus told

Apaasrte-----------------------------having retreated (moving back or withdraw) and

Bhavadbhat^aanaam gane----------------------------the group of Your attendants

Cha tirohite asau-------------------------------also having disappeared, he (Ajamila)

Aacharan bhavatsmrtim---------------------living in a devout (religious, pious) life, remembering and worshipping You

Kanchana kaalam------------------------------for some more time,

Praapi bhavatpadam---------------------------was taken to Your abode

Bhavadbhat^aih-----------------------------------by Your messengers

(t^pronounced as t in cut)

Having been so advised, the messengers of Yama left Ajamila and returned to their place. The Lord's messengers also disappeared. Ajamila having heard the dialogue between celestial beings, developed a thorough aversion to the pleasure of the senses. He retired to Gangadwara, present Haridwar, followed the path of yoga, withdrew all senses and fixes his mind on the Supreme self. When his mind was fixed without any distractions, he attained Sarupya- mukti, leaving his earthly body and was led by the Lord's attendants to Vaikunta-loka in an aerial car.

FROM BHAGAVATHAM

Because the heart, despite of one's penance, is not completely purified when one doesn't chant His name,the mind will tire itself again on the path of temporary matters. Therefore they who are seriously interested in putting an end to their karma , purify their existence by repeating the glories of the Lord.

Therefore do not try to take this man with you. Because he on his deathbed pronounced the name of the Supreme Lord he has already put behind him all his sins

Know that, whether one does it for other purposes, for fun, as entertainment or just casually, resounding the name [of the Lord] of Vaikunthha carries an unlimited capacity to neutralize sin.

A person who has fallen, slipped, broken his bones, has been bitten, is plagued by a disease or struck, no [longer] deserves a hellish life when he thus involuntarily speaks [the name] of the Lord 

Great sages well versed in the matter prescribe heavy and light penance for [respectively] heavy and light sins.

But all the sinfulness that according to them is vanquished by austerity, charity and vows and such, does not dissolve the effects of adharma in the heart [one's material desires or conditioning], for that is attained [only] in service of feet of the Lord.

Consciously or involuntarily chanting the name of Uttamas'loka burns to ashes the sins of a person, just like fire does with dry grass. 

A mantra uttered, just like a powerful medicine taken, manifests its potency even when it somehow or other is used the proper way by an ignorant person.'

They,the Vishnudûtas  perfectly making sure what dharma is in terms of devotional service oh King, thus released him from the noose of Yamarâja and rescued him from the clutches of death.

Oh subduer of the enemies, the Yamadûtas thus replied went to the abode of Yamarâja to inform him faithfully in detail about everything that had happened.

The brahmin released from the noose, now free from fear regained his original nature and pleased to see them offered his respects bowing his head before the servants of Vishnu.

But the servants of the Supreme Personality understanding oh sinless one, that he wanted to say something, suddenly disappeared before his eyes.

Ajâmila who because of the talks of Vishnu's and Yamarâja's servants  about Lord Hari had learned more about what being pure of dharma in relation to the Lord [the Bhâgavatam] meant, how that is described in the three Vedas and how someone conditioned by the modes of nature in devotion unto the Supreme Lord immediately finds purification by listening to the glorification of His name, greatly regretted all the evil deeds he remembered:

'Alas, because I lost the control over myself making babies with this low class woman, I destroyed all my brahminical qualities and ended up in utter misery.

Honest men will condemn him who has abandoned his chaste young wife to associate with an unchaste maid given to drinking. Doomed I am having fallen in sin and defamed my family!

My helpless old father and mother with no other relative to look after them, were distressed when I, ungrateful as someone with no class, alas gave up on them.

It may be clear that I who as such an extremely pitiless person all too lusty broke with the dharma, should land in hell to undergo there the pains of retribution.

 Have I been dreaming or did I witness a miracle here? Where have all those gone to now, who were dragging me away with the noose in their hands?

And where have those perfect four personalities of extreme beauty gone to who released me when I being captured in ropes was carried away to hell?

Because having seen these exalted devotees auspicious things were bound to occur, I despite of my ill fortune found myself back again! 

How else would a man impurely engaged with a lower class woman, on his deathbed be capable of having his tongue speak the holy name of the Lord of Vaikunthha?

Where am I as a cheater, sinner personified and a shameless destroyer of his own culture with this all-auspicious name of Lord Nârâyana?

I who was engaged in that way am decided to gain control over my senses, mind and breath, so that my soul not again because of ignorance will be drawn into the darkness.

Abandoning this being bound in karmic actions out of ignorance and lust, I as a self-realized, most kind, merciful and peaceful friend of all living entities, will free my soul from the encasement of being caught in mâyâ in the form of a woman, a woman who played with me, fallen as I was, like with a pet animal.

Thus giving up on the 'I' and 'mine' of the body and matters related to it, I will, without the falsehood, in meditation on the purpose devote my mind to the Supreme Lord with the help of the purification of singing His name and such.'

He, being freed from all bondage by only for a moment associating with the saintly devotees, thus relinquished the idea of a material life and went to the place where the Ganges enters the plains [Haridvar as 'the doorway to Hari'].

Residing there in an abode for disciplining the spirit [an ashram or temple] he, engaging in yoga exercises, turned inwards away from his senses and fixed his mind on the true self.

Fully absorbed in that self he detached himself from the [direction of] the modes [the time], and devoted himself to the Absolute in the form of the Lord who is pure consciousness.

Shloka: 11

Svakinkara-aavedana- shankitah---------------------------being alarmed/frightened by the reports of his own messengers

Yamah uchchakaih ashi-shikshat-----------------------------Yama strictly instructed

Svakeeyabhrtyaan na gamyataam--------------------------his own messengers that they should not ever go

Tvadanghri-bhakteshu iti--------------------------- to the devotees of Your lotus feet

Deva vaataalayanaatha-----------------------------O Lord of Guruvayoor

Sah paahi maam---------------------------------------You who are of such nature, please protect me!

Becoming frightened on hearing what his messengers reported, Yama strictly instructed his messengers, no to go to Your devotees. O Lord of Guruvayoor ! You who are of such nature, please protect me.

FROM BHAGAVATHAM

As soon as his mind and intelligence found their anchor, he saw before him the very same [four divine] personalities he formerly had seen, whereupon the brahmin reverentially bowed his head.

He at that holy place at the Ganges seeing them, immediately gave up his vehicle of time, his body, to assume the original spiritual form [sarûpya-mukti] that befits an associate of the Lord.

The man of knowledge together with the servants of the Lord then boarded a celestial chariot [vimâna] made of gold and went to heaven where the husband of the Goddess of Fortune [Vishnu] resides.

He who had forsaken all dharma, who had married a low class maid, had fallen into abominable activities, had broken with all his vows and had landed in a hellish life, thus immediately found liberation the moment he relied on the name of the Supreme Lord.

Therefore, in order not to get attached again to fruitive activities with a mind contaminated by passion and ignorance, there is for persons desiring to escape from material bondage no better means to cut with the karmic consequence than the repeated singing of the name of Him who is the refuge of all holy places.

Any person who with faith hears about or with great devotion recounts this confidential history which frees one from all sins, will not judged by the servants of Yamarâja be lead to hell, but will be welcomed in the spiritual world of Vishnu, whatever inauspicious thing [he did in his material life].

If Ajâmila at the time of his death by using the name of the Lord went to heaven, even though he meant his son, then what wouldn't that mean for the one who with love and faith holds on to the name?'

FROM BHAGAVATHAM

Dharma and Adharma

The Yamadûtas said: 'Dharma is what is prescribed in the Vedas, adharma is the opposite. The Vedas are Nârâyana Himself, the self-born one [from whom they originated], so we've heard.

All that manifested with its specific qualities, names, activities and forms has by Him, from His position in heaven, been created through the operation of the material modes of passion, goodness and slowness.

All [the divinity of] the sun, the fire, the sky, the air, the gods, the moon, the evening, the day and the night, the directions, the water and the land bears witness to [or structures] the personal dharma [the very nature] of the embodied living entity

Adharma [in the sense of going against nature] with all these [witnessing divinities] is recognized as the mental condition qualifying for the retribution that is acknowledged as valid for the karma of the offenders deserving punishment.

They who under the influence of the natural modes are engaged in actions motivated for results, can be of good, pious deeds as well as of deeds directly opposite to that oh pure souls, but no embodied soul can exist without engaging in action.

The extent to which someone in this life is of certain righteous or bad deeds, assures him in his next life of the enjoyment or suffering that is their result

The way one in this life among the living beings oh best of the demigods, experiences the different effects of the natural modes in the form of their three attributes [viz. knowledge, movement and inertia], one may having landed elsewhere [in a next life] expect to have a similar experience.

Just as the present time carries the characteristics of what was and what will become, someone's present birth likewise is indicative of the dharma and adharma of what one did and will be doing.

The godhead [of Yamarâja] is  a great Lord as good as Brahmâ; he in his abode sees before his mind's eye the form one previously had and then concludes to the future one will have.

Just like someone who with what he projects in his sleep has lost the awareness of what precedes or follows that dream, one is equally unaware of a life before or after this present birth.

With the five working senses, the five senses of perception and their five objects engaged in pursuing his goals, he with his mind as the sixteenth element is of awareness, but he himself as the  one soul constitutes the seventeenth element in enjoying the threefold nature of reality

With that sixteen part subtle body [the linga] as a result of the three forces of our greater nature, the living entity is subjected to a [difficult to overcome] repeated series of births [transmigration or samsriti] in which it experiences jubilation, lamentation, fear and misery.

The embodied soul who lacks in awareness for not being in control of his senses and  mind, against his will is lead to actions for the sake of his own material interests; thus bewildered he like a silkworm weaves himself in[to the cocoon of] his own karma.

No one can exist but for a moment without doing something. One is by the three modes automatically forced to perform the fruitive activities belonging to one's nature.

On the basis of the imperceptible, unknown cause of that so very powerful personal nature, from womb and seed the gross and subtle body finds its existence to the likeness of the mother and the father

Because of this association with material nature the position of a living entity has turned into an awkward one of forgetfulness, but if one but for a short while manages to enjoy the association of the Lord, that problem is overcome.