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2024-04-26, 6:41 PM |
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Chapter
1: Dharma and Adharma: the Life of
Ajâmila
(1) S'rî Parîkchit
said:
'Oh great devotee, in the beginning [in the second canto] you described
how, following the path of finding liberation by renunciation [nivritti mârga], one with the spirit of the
Absolute ['with Brahmâ'] in the process of yoga gradually puts an end to the cycle of
rebirth. (2) With one's attention focussed on the three modes of
nature oh sage,
one time and
again is caught
in the clutches of the material world where there is a constant renewal
of forms. (3) The
hells
belonging
to the different sorts of impiety were by you described
[in the fifth canto] as also the period of the first Manu, the son of Brahmâ, Svâyambhuva [in the fourth canto]. (4-5) You described the character and
the dynasties of Priyavrata and
Uttânapâda as also
the different realms [dvîpas], regions [varshas],
oceans, mountains, rivers, gardens and trees of the earthly sphere and
the characteristics and measurements of the luminaries and the lower worlds created by the Almighty Lord.
(6) Please
explain
to
me
now
oh
man
of
great
fortune,
what
a
human
being
must
do
in
this world in order not to undergo all these sorts of
terrible conditions of heavily suffering in hell.'
(7) S'rî S'uka said:
'When someone in this life does not take the necessary countermeasures,
when one is not of proper atonement after having engaged wrongly in the
mind, in one's expressions and with one's body [one's 'hands' or with
one's marriage], such a person after
having died, undoubtedly will end up in [one of] the different types
of hell of terrible suffering I formerly described. (8) Therefore,
before
one
has
died
and
before
one's
body
is
too
old
and
decrepit,
one should in this
world as soon as possible endeavor to atone for one's sins with a
proper estimate of their gravity, just like an experienced physician
determines the cause in order to treat a disease.'
(9) The king said: 'What is the value of atonement
when one can't control oneself,
despite of hearing and seeing
about it and knowing how harmful to oneself [and others] it is to act
badly? (10) Sometimes ceasing with the sin, sometimes
engaging in it again, I consider the process of atonement quite
useless. It is like with an elephant covering itself with dust after
coming out of the water.'
(11) The son of Vyâsa said: 'By countering
one [fruitive] deed with another [with compensating] there is indeed
no end to that action when there is a lack of [self-]knowledge. Sins
are only atoned for after [self-]searching, after investigation [also:
discussions, confessions or psychotherapy; vimars'ana]. (12) Those
who eat the right food
will not be plagued by all kinds of diseases, similarly he who manages
to discipline himself oh King, more and more qualifies for well-being
and
happiness. (13-14) By means of voluntary penance and chastity,
by equal-mindedness
and sense control, by sacrificing [charity] and truthfulness, by inner
and outer cleanliness, refraining from violence and abuse and by
selfrestraint [by means of mantra meditation e.g.] they who endowed
with faith and knowledge of dharma are calm and
steady in their actions, words and
intelligence, put an end to all kinds of sin, however
great
and
abominable,
just
the
way
a
fire
consumes
a
bamboo
forest. (15) Some
who rely on nothing but unalloyed devotion [*] unto Vâsudeva, manage to destroy all their badness completely, just like the sun dissipates
fog. (16) A man
full of sin, oh King is
certainly not as much purified by penance and such as the devotee is
who surrendered his life to Krishna in dedicated service unto the
person [the representative] of God [in particular the âcârya].
(17) In this world the most
appropriate path is the safe
path that free from fear is followed by the well-behaved and
auspicious devotees who are of full surrender to
Nârâyana. (18) All the
atonement well performed by someone who is not devoted to
Nârâyana will not purify oh King, the same way
as the water of all rivers can't purify a liquor jar. (19) Once
the mind is of full
surrender to the
two lotus feet of Lord Krishna
one is of the right atonement; one
will, attached to His qualities, then never encounter in
this
world
or
even in one's dreams Yamarâja and his servants carrying the noose [compare B.G.
18: 66]. (20)
Concerning this the example is given of a very old story of a
discussion between the servants of Vishnu
and Yamarâja. Please let me tell you about it.
(21) 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. (22)
Having resorted to reprehensible activities as robbery, fraud and
theft, he maintained his family
in a most sinful way and gave others a lot of trouble. (23) With the care for her sons thus managing his existence oh King, the great lapse of time passed of
eighty-eight years of his life. (24) 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. (25) The little one was very near to his heart.
The old man enjoyed it very much to see
its prattling and playing. (26) 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. (27) When
the time of his death had arrived he, who had lived as an ignoramus,
thus had a mind fixed on the little son who
carried the name of Nârâyana. (28-29) 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. (30) 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. (31) 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. (32) The messengers of Yama thus being thwarted
replied: 'Who do you all think you are to oppose the authority of the
King of
Dharma? (33) 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? (34-36) 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?'
(37) S'uka said: '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. (38) 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. (39) 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?'
(40) 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. (41) 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. (42) 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 [see
also B.G. 8: 4]. (43) 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. (44) 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. (45) 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 [compare B.G.
14: 18]. (46) 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. (47) 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. (48) 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. (49) 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. (50) 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 [see also B.G. 3: 42-43]. (51) 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. (52) 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. (53) 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. (54) 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 [see also B.G.
8:
6]. (55) 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.
(56-57) 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. (58-60) 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. (61) 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. (62) 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. (63) 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. (64) 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. (65) 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. (66) 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. (67) 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. (68) 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.'
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