इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।
इदमस्तीदमपि मे भविष्यति पुनर्धनम्॥
असौ मया हतः शत्रुर्हनिष्ये चापरानपि।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी॥
आढयोऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः॥
idam adya maya labdham
imam prapsye manoratham
idam astidam api me
bhavisyati punar dhanam
asau maya hatah satrur
hanisye caparan api
isvaro ‘ham aham bhogi
siddho ‘ham balavan sukhi
adhyo ‘bhijanavan asmi
ko ‘nyo ‘sti sadrso maya
yaksye dasyami modisya
idam—this; adya—today; mayā—by me; labdham—gained; imam—this; prāpsye—I shall gain; manoratham—according to my desires; idam—this; asti—there is; idam—this; api—also; me—mine; bhaviṣyati—will increase in the future; punaḥ—again; dhanam—wealth; asau—that; mayā—by me; hataḥ—has been killed; śatruḥ—enemy; haniṣye—I shall kill; ca—also; aparān—others; api—certainly; īśvaraḥ—the lord; aham—I am; aham—I am; bhogī—the enjoyer; siddhah—perfect; aham—I am; balavān—powerful; sukhī—happy; āḍhyaḥ—wealthy; abhijanavān—surrounded by aristocratic relatives; asmi—I am; kaḥ—who else; anyaḥ—other; asti—there is; sadṛśaḥ—like; mayā—me; yakṣye—I shall sacrifice; dāsyāmi—I shall give in charity; modiṣye—I shall rejoice; iti—thus; ajñāna—ignorance; vimohitāḥ—deluded by.
The demoniac person thinks: “So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him; and my other enemy will also be killed. I am the lord of everything, I am the enjoyer, I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.” In this way, such persons are deluded by ignorance.
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ॥
patanti narake ‘sucau
aneka—numerous; citta-vibhrāntāḥ—perplexed by anxieties; moha—of illusions; jāla—by a network; samāvṛtāḥ—surrounded; prasaktāḥ—attached; kāma—lust; bhogeṣu—sense gratification; patanti—glides down; narake—into hell; aśucau—unclean.
Thus perplexed by various anxieties and bound by a network of illusions, one becomes too strongly attached to sense enjoyment and falls down into hell.
आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्॥
yajante nama-yajnais te
ātma-sambhāvitāḥ—self-complacent; stabdhāḥ—impudent; dhana-māna—wealth and false prestige; mada-anvitāḥ—absorbed in pride; yajante—perform sacrifices; nāma—in name only; yajñaiḥ—with such a sacrifice; te—they; dambhena—out of pride; avidhi-pūrvakam—without following any rules and regulations.
Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes perform sacrifices in name only without following any rules or regulations.
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।
ahankaram balam darpam
kamam krodham ca samsritah
ahaṅkāram—false ego; balam—strength; darpam—pride; kāmam—lust; krodham—anger; ca—also; saṁśritāḥ—having taken shelter of; mām—Me; ātma—one’s own; para-deheṣu—in other bodies; pradviṣantaḥ—blasphemes; abhyasūyakāḥ—envious.
Bewildered by false ego, strength, pride, lust and anger, the demon becomes envious of the Supreme Personality of Godhead, who is situated in his own body and in the bodies of others, and blasphemes against the real religion.
तानहं द्विषतः क्रूरान्संसारेषु नराधमान्।
tan aham dvisatah kruran
ksipamy ajasram asubhan
asurisv eva yonisu
tān—those; aham—I; dviṣataḥ—envious; krūrān—mischievous; saṁsāreṣu—into the ocean of material existence; narādhamān—the lowest of mankind; kṣipāmi—put; ajasram—innumerable; aśubhān—inauspicious; āsurīṣu—demoniac; eva—certainly; yoniṣu—in the wombs.
Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life.
आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्॥
asurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim
āsurīm—demoniac; yonim—species; āpannāḥ—gaining; mūḍhāḥ—the foolish; janmani janmani—in birth after birth; mām—unto Me; aprāpya—without achieving; eva—certainly; kaunteya—O son of Kuntī; tataḥ—thereafter; yānti—goes; adhamām—condemned; gatim—destination.
Attaining repeated birth amongst the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥
dvaram nasanam atmanah
kamah krodhas tatha lobhas
tasmad etat trayam tyajet
tri-vidham—three kinds of; narakasya—hellish; idam—this; dvāram—gate; nāśanam—destructive; ātmanaḥ—of the self; kāmaḥ—lust; krodhaḥ—anger; tathā—as well as; lobhaḥ—greed; tasmāt—therefore; etat—these; trayam—three; tyajet—must give up.
There are three gates leading to this hell-lust, anger, and greed. Every sane man should give these up, for they lead to the degradation of the soul.
एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्॥
etair vimuktah kaunteya
tamo-dvarais tribhir narah
acaraty atmanah sreyas
tato yati param gatim
etaiḥ—by these; vimuktaḥ—being liberated; kaunteya—O son of Kuntī; tamaḥ-dvāraiḥ—the gates of ignorance; tribhiḥ—three kinds of; naraḥ—a person; ācarati—performs ; ātmanaḥ—self; śreyaḥ—benediction; tataḥ—thereafter; yāti—goes; parām—supreme; gatim—destination.
The man who has escaped these three gates of hell, O son of Kuntī, performs acts conducive to self-realization and thus gradually attains the supreme destination.
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्॥
yah sastra-vidhim utsrjya
na sa siddhim avapnoti
na sukham na param gatim
yaḥ—anyone; śāstra-vidhim—the regulations of the scriptures; utsṛjya—giving up; vartate—remains; kāma-kārataḥ—acting whimsically in lust; na—never; saḥ—he; siddhim—perfection; avāpnoti—achieves; na—never; sukham—happiness; na—never; parām—the supreme; gatim—perfectional stage.
But he who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.
तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि॥
tasmac chastram pramanam te
karma kartum iharhasi
tasmāt—therefore; śāstram—scriptures; pramāṇam—evidence; te—your; kārya—duty; akārya—forbidden activities; vyavasthitau—in determining; jñātvā—knowing; śāstra—of scripture; vidhāna—regulations; uktam—as declared; karma—work; kartum—to do; iha arhasi—you should do it.
One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.