Chapter Thirty

Kapila Describes the Person in Ignorance

|| 3.30.1 ||
kapila uvca
tasyaitasya jano nna
nya vedoru-vikramam
klyamno 'pi balino
vyor iva ghanvali
Kapila said: Indeed, men do not know the powerful
influence of time. They are like clouds pushed by a strong
wind.
Kapila has shown to his mother in five chapters bhakti mixed with
guas, pure bhakti, as well jna and aga-yoga in sattva-gua.
In three chapters he now shows, one after the other, results arising
from activities of tamas, rajas and sattva. In the Thirtieth Chapter
Kapila explains the pains in youth, old age, death and hell of
persons agitated by attachment to wife and sons.
Kapila explains now in three chapters the suffering of material life
produced by various actions without bhakti to the Lord. Tasya refers
to time. Instead of balina the word balin (with force) is sometimes
seen.
|| 3.30.2 ||
ya yam artham updatte
dukhena sukha-hetave
ta ta dhunoti bhagavn
pum chocati yat-kte
Whatever a person attains with trouble for his pleasure is
destroyed by time, which causes the person to lament.
Bhagavn refers to time.
|| 3.30.3 ||
yad adhruvasya dehasya
snubandhasya durmati
dhruvi manyate mohd
gha-ketra-vasni ca
The fool laments because he thinks out of illusion that
house, land and articles related to a temporary body and to
his temporary family are permanent.
What is the reason for his lamentation? Yad means because.
Snubhandasya means along with wife and others.

|| 3.30.4 ||
jantur vai bhava etasmin
y y yonim anuvrajet
tasy tasy sa labhate
nirvti na virajyate
In whatever species he takes birth and roams, he attains
happiness and does not become detached from it.
This verse shows his foolishness.
|| 3.30.5 ||
naraka-stho 'pi deha vai
na pums tyaktum icchati
nraky nirvtau saty
deva-my-vimohita
Even placed in hell, he does not desire to give up that body,
since, bewildered by the Lords my, he enjoys hellish
existence.
The enjoyments of hell (nrakym) are the food, association with
women and items he obtains there.
|| 3.30.6 ||
tma-jy-sutgrapau-dravia-bandhuu
nirha-mla-hdaya
tmna bahu manyate
With his heart deeply rooted in his body, wife, sons, house,
animals, wealth and friends, he is feels fully successful.
Nirha-mla-hdaya means he whose heart has grown roots of
attachment.
|| 3.30.7 ||
sandahyamna-sarvga
em udvahandhin
karoty avirata mho
duritni duraya
Burning in all his limbs, the fool, with sinful mind, performs
sinful acts because of anxiety to maintain his family.
Udvahandhin means with worries about protecting, feeding,
showing affection, marrying off his family members.

|| 3.30.8 ||
kipttmendriya strm
asatn ca myay
raho racitaylpai
in kala-bhim
His mind and senses are overcome with illusion by words of
unchaste women in solitary places and by sweet words of his
small children.
|| 3.30.9 ||
gheu ka-dharmeu
dukha-tantrev atandrita
kurvan dukha-pratkra
sukhavan manyate gh
Attentive to family life predominated by suffering, with
practices of cheating for gaining wealth, he thinks
happiness is counteracting the suffering.
Ka-dharmeu means having practices filled with cheating for
wealth. These family affairs predominantly give misery (dukhatantreu).
|| 3.30.10 ||
arthair pditair gurvy
hisayetas-tata ca tn
puti ye poea
ea-bhug yty adha svayam
He supports his family with wealth obtaining here and there
by violence, while he enjoys only the remnants. By this
process he goes to hell.
He eats or enjoys whatever is left after his members have eaten.
This means that his enjoyment is rare.
|| 3.30.11 ||
vrty lupyamnym
rabdhy puna puna
lobhbhibhto nisattva
parrthe kurute sphm
After trying again and again to maintain himself while failing
each time, overcome by greed and feeling miserable, he
desires others wealth.
Vrtym means in maintaining himself.

|| 3.30.12 ||
uumba-bharakalpo
manda-bhgyo vthodyama
riy vihna kpao
dhyya chvasiti mha-dh
Unable to maintain his family, misfortunate, with useless
efforts, bereft of wealth, in misery, thinking of how to
maintain his sons, the fool sighs.
He meditates on how to maintain his children.
|| 3.30.13 ||
eva sva-bharakalpa
tat-kalatrdayas tath
ndriyante yath prva
kn iva go-jaram
Just as a farmer does not respect an old bull, his wife and
other members do not respect him, since he is unable to
maintain them.
Kn means farmers. Go-jara means an old bull.
|| 3.30.14 ||
tatrpy ajta-nirvedo
bhriyama svayam bhtai
jarayoptta-vairpyo
marabhimukho ghe
Without disgust for his existence, maintained by his
dependents, deformed by old age, he approaches death in
his house.
|| 3.30.15 ||
ste 'vamatyopanyasta
gha-pla ivharan
mayvy apradptgnir
alphro 'lpa-ceita
He remains like a dog, eating what is placed disrespectfully
before him, diseased, without proper digestion, without
appetite and weak.
Maintained by his sons and others, he becomes like a stone. He,
like a dog, eats what is placed disrespectfully in front of him. He
becomes diseased (mayv).
|| 3.30.16 ||

vyunotkramatottra
kapha-saruddha-nika
ksa-vsa-ktysa
kahe ghura-ghuryate
The pupils of his eyes bulge because of air. His throat
becomes blocked with phlegm. He coughs and breathes
with difficulty and his throat begins to rattle.
The pupils of his eyes bulge out because of vyu, caused kapha in
the nis, caused by cough and other symptoms. His throat rattles.
|| 3.30.17 ||
ayna pariocadbhi
parivta sva-bandhubhi
vcyamno 'pi na brte
kla-pa-vaa gata
Lying down, surrounded by lamenting relatives, under the
control of the noose of time, though he wants to speak, he
cannot.
|| 3.30.18 ||
eva kuumba-bharae
vypttmjitendriya
mriyate rudat svnm
uru-vedanaysta-dh
His mind engrossed in family maintenance, with
uncontrolled senses, and with the great pain from his
lamenting relatives, he dies, losing his senses.
Ast-dh means losing his senses.
|| 3.30.19 ||
yama-dtau tad prptau
bhmau sarabhasekaau
sa dv trasta-hdaya
akn-mtra vimucati
When two terrifying servants of death, with angry eyes,
arrive at that time, seeing them, he passes stool and urine
in great fright.
Now the destination of a dying person who is sinful is described.
While dying, he passes urine and stool.
|| 3.30.20 ||
ytan-deha vtya

pair baddhv gale balt

nayato drgham adhvna
daya rja-bha yath
Putting him in a body suitable for punishment, binding him
with ropes by the neck, like a kings servants, they forcibly
take the prisoner to be punished on a long road.
Pulling him out of his gross body and putting him a body suitable for
punishment, they take him away.
|| 3.30.21 ||
tayor nirbhinna-hdayas
tarjanair jta-vepathu
pathi vabhir bhakyama
rto 'gha svam anusmaran
His heart is pierced by their scolding. Trembling, bitten by
dogs on the path, in great pain, he remembers that he is
receiving the results of his sins.
By their (tayo) scolding he trembles. He remembers I now
experience the results of my sins.
|| 3.30.22 ||
kut-t-parto 'rka-davnalnilai
santapyamna pathi tapta-vluke
kcchrea phe kaay ca tita
calaty aakto 'pi nirramodake
Afflicted by hunger and thirst, burned by the winds made
hot as a forest fire by the sun, beaten on his back by a whip,
with difficulty, and though not capable, he moves on a path
covered with hot sand, without a resting place with water.
On the path there is no resting place with water (nirramodake).
|| 3.30.23 ||
tatra tatra pata chrnto
mrcchita punar utthita
path ppyas ntas
taras yama-sdanam
Falling down here and there with fatigue, fainting and being
pulled up repeatedly, he is quickly brought along the path of
sinners to the abode of Yama.
|| 3.30.24 ||

yojann sahasri
navati nava cdhvana
tribhir muhrtair dvbhy v
nta prpnoti ytan
Brought along the path measuring ninety-nine thousand
yojanas in two or three moments, he then receives
punishment.
The path is ninety-nine thousand yojanas. Because of greater sin, it
takes only two moments1 to traverse the path.
|| 3.30.25 ||
dpana sva-gtr
veayitvolmukdibhi
tma-msdana kvpi
sva-ktta parato 'pi v
Surrounded by flaming wood, his limbs burst into flames. He
is made to eat his own flesh, or others eat his flesh.
His punishment is described. The verb attains should be supplied.
He is made to eat his own flesh or others (parata) eat it.
|| 3.30.26 ||
jvata cntrbhyuddhra
va-gdhrair yama-sdane
sarpa-vcika-dadyair
daadbhi ctma-vaiasam
In Yamas abode, his entrails are pulled out while he is alive
by dogs and vultures, and his body is pained by the biting of
snakes, scorpions and gad-flies.
|| 3.30.27 ||
kntana cvayavao
gajdibhyo bhidpanam
ptana giri-gebhyo
rodhana cmbu-gartayo
One by one his limbs are cut off, or torn off, by elephants
and other creatures. He is hurled from mountain peaks and
pushed under water and locked in holes.
|| 3.30.28 ||
ys tmisrndha-tmisr
rauravdy ca ytan
1

Muhrta can mean a moment or a period of 48 minutes. Vijaya-dhvaja-trtha explains that the time
of travel can be longer, such as ten days, a fortnight or a month.

bhukte naro v nr v
mitha sagena nirmit
Because by sinful association, a man or woman experiences
the punishments of tmisra, andha-tmisra, and raurava.
|| 3.30.29 ||
atraiva naraka svarga
iti mta pracakate
y ytan vai nrakyas
t ihpy upalakit
O mother! They say that in this world hell and heaven are
also experienced. Hellish punishments are seen in this
world also.
The experiences of hell are not impossible, for there are examples in
this world. Even in this world when a king punishes someone, he
may tear off limbs. Or sometimes there may be enjoyments such as
garlands, sandalwood or women.
|| 3.30.30 ||
eva kuumba bibhra
udaram bhara eva v
visjyehobhaya pretya
bhukte tat-phalam dam
He who maintains his family or his own stomach in this way,
after giving up his stomach and his family on dying, will
experience such results.
Ubhayam refers to family and stomach. Pretya means having
died.
|| 3.30.31 ||
eka prapadyate dhvnta
hitveda sva-kalevaram
kualetara-ptheyo
bhta-drohea yad bhtam
Having to experience a path of death for the sinful, he
enters darkness alone, after giving up his present body
maintained by violence towards other living entities.
Ptheya means he who has a sinful path of death experience. He
gives up a gross body nourished (yad bhtam) by violence to other
beings.
|| 3.30.32 ||

daivensdita tasya
amala niraye pumn
bhukte kuumba-poasya
hta-vitta ivtura
By the arrangement of karma, the man, without his family
members, afflicted like a man who has lost his wealth,
experiences the fault of maintaining his family sinfully in
hell.
By the arrangement of karma, he experiences the fault (amalam)
of maintaining his family by sin, without his family, like a man who
has lost his wealth.
|| 3.30.33 ||
kevalena hy adharmea
kuumba-bharaotsuka
yti jvo 'ndha-tmisra
carama tamasa padam
Eager to maintain his family by sinful actions alone, the
person goes to the final destination of andha-tmisram, a
region of hell.
He goes to a place of hell (tamasa padam).
|| 3.30.34 ||
adhastn nara-lokasya
yvatr ytandaya
kramaa samanukramya
punar atrvrajec chuci
After successively going through many births below the
human form and becoming purified, he returns to this earth
as a human again.
Yvat ytan (so many punishments) means that after attaining
births as dog and pig gradually and experiencing those lives, he
becomes purified of his sin. Then he takes birth again on earth as a
human.
Thus ends the commentary on Thirtieth Chapter of the Third Canto
of the Bhgavatam for the pleasure of the devotees, in accordance
with the previous cryas.