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Chapter Thirty-one

Entering the Human Body

|| 3.31.1 ||

çré-bhagavän uväcaarma!ä daiva-netre!a "antur dehopapattaye#triyä$ pravi%&a udara'pu'#o reta$-a!äçraya$

The (ord #aid) The jéva about to receive a human body bythe *a+ o, karma, under the #upervi#ion o, the (ord taing#he*ter o, a partic*e o, #emen ,rom a man enter# the +ombo, a +oman.

In the Thirty-frst Chapter the pains in the womb, at birth, as aninant, and as a child, as well as bhakti o the jéva as it speaks in thewomb are explained.Now Kapila shows how the livin entity aain ret!rns to the h!manspecies. The jéva enters a h!man body by previo!s karmas, whichare p!t into action "netra# by the $ord.

|| 3.31. ||a*a*a' tv ea-rätre!a

pa/ca-rätre!a budbudamdaçähena tu arandh0$

peçy a!a' vä tata$ param

2n the r#t night the #emen mi4e# +ith b*ood. By the ,thnight it ,orm# a bubb*e #hape. 5,ter ten day# it become#the #i6e o, a hard badaré ,ruit and then ba** o, 7e#h in theca#e o, +omb-born or an egg in the ca#e o, bird#.

Kalalam is a mixt!re o semen and blood. Budbudam is the shape oa b!bble. Karkandhü is the shape o a hard badaré r!it.

|| 3.31.3 ||

mä#ena tu çiro dväbhyä'bähv-a8ghry-ädy-a8ga-vigraha$

naha-*omä#thi-carmä!i*i8ga-cchidrodbhava# tribhi$

By t+o month# the embryo deve*op# head arm# *eg# andother *imb#. By three month# nai*# body hair bone# and#in the genita* and #en#e aperture# appear.

%y two months the orm develops limbs.

|| 3.31.9 ||

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caturbhir dhätava$ #aptapa/cabhi$ %ut-t:-udbhava$

%abhir "aräyu!ä véta$u%au bhrämyati da%i!e

By the ,ourth month the #even dhätus appear and by the,th month hunger and thir#t appear. By the #i4th monththe #in ,orm# around the embryo and it move# to the right#ide o, the +omb.

 The body is s!rro!nded "vétaù# by the womb coverin " jaräyuëä#. The riht side is mentioned beca!se the s!b&ect bein dealt with is amale. It is well know that the male et!s moves to the riht and theemale et!s moves to the let.

|| 3.31.; ||mätur "agdhänna-pänädyair

edhad-dhätur a#ammateçete vi!-m0trayor garte

#a "antur "antu-#ambhave

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r0%äm*ädibhir u*ba!ai$mät:-bhutair upa#p:%&a$

#arvä8gotthita-vedana$

5** it# *imb# #uer ,rom contact +ith the mother?# ,ood

+hich i# dicu*t to to*erate i, it i# too bitter pungent hot#a*ty dry or #our.

Ulbaëaiù means 3di4c!lt to tolerate.5

|| 3.31.D ||u*bena #a'v:ta# ta#minnantraiç ca bahir äv:ta$ä#te :tvä çira$ u%au

bhugna-p:%&ha-çirodhara$

The ,etu# remain# there #urrounded by a covering andout#ide that by the entrai*#. t# head i# near it# #tomach+ith bent nec and bac.

Its neck and back are crooked beca!se o the coverin.

|| 3.31.F ||aa*pa$ #vä8ga-ce%&äyä'

çaunta iva pa/"aretatra *abdha-#m:tir daivät

arma "anma-çatodbhavam#maran dérgham anucchvä#a'çarma i' näma vindate

@nab*e to move *ie a bird in a cage there the embryoremember# by in7uence o, previou# karmas hi# action##temming ,rom a hundred *ive#. Thi# produce# #ighing ,or a*ong time. Ghat happine## can he en"oy

Çaukuntaù is a bird. 6nder the in7!ence o previo!s karmas(daivät # he remembers his actions, in s!ch a way to prod!ce sihin

or a lon time.

|| 3.31.1I ||ärabhya #aptamän mä#ä**abdha-bodho Jpi vepita$

naiaträ#te #0ti-vätairvi%&hä-bh0r iva #odara$

Beginning ,rom the #eventh month he attain#con#ciou#ne##. Koved about by the air cau#ing chi*dbirth

*ie a +orm born in the #ame +omb he cannot remain in onep*ace.

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8e is moved abo!t "veitaù# by the air ca!sin childbirth, like theworms "vi!"ä#bhüù# born in the same womb.

|| 3.31.11 ||

näthamäna :%ir bhéta$#apta-vadhri$ :tä/"a*i$#tuvéta ta' vi*avayäväcä yenodare Jrpita$

The +i#e devotee jéva, ,rightened and p*eading bound upby the #even dhätus, ,o*ding hi# hand# pray# +ithdi#tre##ed +ord# to the (ord +ho ha# p*aced him in thi#p*ace.

8e asks or blessins like 3I sho!ld et the $ord/s mercy.5 8e whosees the ätmä "$!iù# b!t, bo!nd !p the by seven dhätus, isrihtened beca!se o repeated birth, 3sho!ld5 pray with distressedwords. 9otential case is !sed, b!t it is impossible that it can meanthat all jévas m!st pray in this manner, since ivin orders toembryos is not possible. It is !sed beca!se o the relation o ca!seand e:ect. The ca!se is a person who sho!ld worship the $ord.

 Th!s the person who sho!ld worship the $ord sho!ld pray in thewomb. This means that other persons, who do not worship the $ord,wo!ld not pray in the womb. Th!s, jévas who do not praise the $ordwill later be described in this script!re, and have also previo!sly

been described. Thereore, the prayers o the jéva in the wombmentioned here do not indicate that every jéva bo!nd !p in thematerial world prays in this manner, since that wo!ld contradictstatements s!ch as the ollowin'

ak(m(d api ye vio; sak0t p?.@A

sak0d eva prapanno yas tav(sm*ti ca y(cateabhaya+ sarvad( tasmai dad(my etad vrata+ mama

I have made a vow that I will ive earlessness to that person hewho s!rrenders and once says 3I am yo!rs.5 &ämäyaëa, 'uddha#käëa 2B.>>

1s well, the text does not say 3The jéva at ten months, lyin in the!rine and stool, aintin beca!se o reat pain, and bent over,praises the $ord.5 The present tense is not !sed. The past tense is

!sed " jantuù uvä)a in the next verse.# This indicates that a jéva who was a devotee prayed in this manner in the womb in the past.

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Not every jéva does so. Those skilled in derivation o meanins owords also declare this. 1ter statin that in the ninth month thelimbs are all ormed and that the jéva says 3I am aain born andaain die,5 *arbh+ani!ad then says'

av(m!kha; p*)yam(no &ant! caiva+ samanvita;s(khya+ yoa+ samabhyasyet p!r!a+ paDcavi+akamtata ca daame m(si pra&(yata

 The s!:erin embryo acin orward, endowed with E(khya-yoa,sho!ld worship the twenty-fth person, the E!preme $ord. In thetenth month he is born.

 The word vä in the 6paniad indicates that some karmé jévas remember their previo!s lives, some jäné jévas practice E(khya-yoa, some y+-é jévas practice y+-a, and that devotees sho!ldworship the item s!perior to the twenty-o!r elements, the E!preme$ord. It is loical to concl!de that what was previo!sly practiced willappear in the womb.

|| 3.31.1 || "antur uväca

ta#yopa#annam avitu' "agad icchayätta-nänä-tanor bhuvi ca*ac-cara!äravindam

#o Jha' vra"ämi çara!a' hy auto-bhaya' me

yened:çé gatir adarçy a#atoJnur0pä

The *iving entity #aid) #urrender to the *otu# ,eet o, the(ord +hich be#to+ ,ear*e##ne##. The (ord +i** move on theearth having accepted by hi# +i** a** avatäras +ithin him#e*, to protect tho#e o, thi# +or*d +ho approached him. By yourmercy being #in,u* have attained thi# condition in the+omb.

Fr*dhara Ev(m* says the 3walkin the earth5 is in reerence toK0a/s appearance on earth. K0a accepts many orms "ätta#

nänä#tan+ù#, since all orms are incl!ded within him. 1ccordin to G*va Hosv(m*, Kapila says this in expectation o K0na/sappearance in the !t!re. Eince I am imp!re, this condition o livinin an ocean o s!:erin in the womb has been shown "adar.i# to bebefttin. r adar.é can mean 3I have not become the ob&ect oyo!r lance o mercy.5 Jo! do not appear in ront o me beca!se Iam sin!l.

|| 3.31.13 ||ya# tv atra baddha iva armabhir äv:tätmä

bh0tendriyäçayamayém ava*ambya mäyämä#te viçuddham aviäram aha!a-bodham

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ätapyamäna-h:daye Jva#ita' namämi

oer re#pect# to he +ho appear# to be a #ou* covered by amateria* body bound by karmas, taing #upport o, hi#materia* energy con#i#ting o, materia* e*ement# #en#e# and

mind but +ho remain# pure and unchanging +ithinde#tructib*e no+*edge and +ho i# perceived by me in mydi#tre##ed heart.

 The livin entity remembers with astonishment the merci!l,amain pastimes o his $ord. 8e exists within every s!:erin bodyo !s sin!l jévas/  LhyM Le do not know i he does this to protect!s, or to perorm his own pastimes. I o:er respects to him. It isfttin that I am here in the womb, bo!nd by karma, experiencinthe res!lts o my sin!l acts. %!t why does he stay as theantaryämé in this stinkin hellM 8e exists there as i bo!nd bykarma, tho!h he is not. %eca!se he wanders aro!nd =0nd(vanawith his lot!s eet, it appears that he has an ätmä covered by amaterial body like me. %!t he is not covered. 8ow does he do thisM8e !tilied his own .akti o  mäyä composed o material elements,senses and mind. 3I that is so, then beca!se o !sin materialenery, he wo!ld then be contaminated and be s!b&ect to chane.5No, he is p!re and witho!t chane, beca!se he has knowledewhich cannot be destroyed by mäyä like my knowlede "akhaëa#b+dham#. 38ow can this be !nderstood by yo!M5 It is perceived inmy completely distressed heart. 8e is distressed thinkin, 38ow

can knowlede ive by him, sit!ated in my heart, even to a personlike me, be destroyedM5

|| 3.31.19 ||ya$ pa/ca-bh0ta-racite rahita$ çarére

cchanno Jyathendriya-gu!ärtha-cid-ätmao Jhamtenäviu!&ha-mahimänam :%i' tam ena'

vande para' pra:ti-p0ru%ayo$ pumä'#am

Covered by thi# body made o, the ve e*ement# remaininga# a #piritua* partic*e amid#t the #en#e# guëas and #en#e

ob"ect# oer re#pect# to omni#cient L:%!a #uperior to prakåti and Kahävi%!u +ho#e po+er# are not +eaened bythe#e materia* e*ement#.

3I he is like this, how can he stay in this bodyM5 I , as an ätmä,dwellin amon senses, material -uëas, and sense ob&ects, tho!hcovered by a body, remain sit!ated separately rom them. I o:errespects to the $ord whose reatness is not at all weakened bythese thins. 1nother version has tenäva-uë"ha#mahimänam01ccordin to %h(!ri, the syllable a with neative meanin has been

elided, so the meanin is 3his powers are not covered.5 (1va-uë"ha 

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means covered.# I o:er respects to K0a, who is s!perior to rak$ti and to the seer o rak$ti, the uru!ävatära/

|| 3.31.1; ||yan-mäyayoru-gu!a-arma-nibandhane J#min

#ä'#ärie pathi cara'# tad-abhiçrame!ana%&a-#m:ti$ punar aya' prav:!éta *oa'yutyä ayä mahad-anugraham antare!a

5 per#on repeated*y *o#e# hi# memory becau#e o, ,atigue a#he tread# the path o, birth and death bound by the (ord?#po+er,u* karma produced ,rom the guëas. Ho+ can hechoo#e the abode o, the (ord +ithout the mercy o, thedevotee#

 38ow did yo! attain this bhaktiM5 The ca!se o attainin bhakti isthe mercy o reat so!ls. %y what means can a person like me"ayam# who has lost remembrance beca!se o ati!e in travelinon the path choose the abode o the $ord "l+kam# witho!t the mercyo the reat devoteesM Prav$ëéta means 3choose as one cherishedoal.5 There is no other means except this. y worship o K0ahas appeared only by the mercy o some K0a devotee -uru I hadin a previo!s lie.

|| 3.31.1> || "/äna' yad etad adadhät atama$ #a deva#

trai-ä*ia' #thira-care%v anuvartitä'ça$ta' "éva-arma-padavém anuvartamänä#täpa-trayopaçamanäya vaya' bha"ema

Gho e*#e other than the e4pan#ion o, the (ord re#iding in a**being# through a** pha#e# o, time can give no+*edge Getreading the path o,  karmas ,or the jéva #hou*d +or#hip the(ord in order to de#troy the three mi#erie#.

3Lith what proo do yo! worship this E!preme $ordM5 %y inerencewe can !nderstand his presence. Lhich devatä o:ers knowlede to

a ool like meM 1mon the devatäs,one sho!ld be chie. 8e m!st beinerred as there is no other reason or my knowlede. 8is a2.a,antaryämé, dwells in all beins in past, present and !t!re. Le treadthe path o karmas o the jéva "karma#adavém#.

|| 3.31.1A ||dehy anya-deha-vivare "a&harägninä#:g-vi!-m0tra-0pa-patito bh:ça-tapta-deha$icchann ito viva#itu' ga!ayan #va-mä#än

nirvä#yate :pa!a-dhér bhagavan adä nu

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The ,oo*i#h jéva #ituated in the body +ithin the body o, hi#mother hi# body #uering great*y trapped in the ho*e **ed+ith #too* urine b*ood and the dige#tive re de#iring toget out count# the month#. M2 (ordN Ghen +i** get out o,thi# p*aceO

$ordO y happiness and distress, and attainin yo!r lot!s eet areall dependent on yo!. Lhat can I ask or, since I am so childish andyo!nM In this way he speaks to the $ord. I, sit!ated in this body"dehi#, am sit!ated within another body, that o my mother, desirinto be ree "vivasitum# rom this "itaù#, co!ntin my months. 3This isthe eihth month, this is the ninth month, this is the tenth month.5 Ihave no intellience "k$aëa#dhéù#, since my happiness anddistress have been iven by my ate "ca!sed by mysel#. Lhen will Iet o!t o this placeM %eca!se the di4c!lties cannot be toleratedwithin the womb, I will worship yo! o!tside.

|| 3.31.1D ||yened:çé' gatim a#au daça-mä#ya éça#a8grähita$ puru-dayena bhaväd:çena

#venaiva tu%yatu :tena #a déna-nätha$o näma tat-prati vinä/"a*im a#ya uryät

2 (ordN have received the rare b*e##ing o, being a devoteein the +omb ,or ten month# by great mercy that can begiven by you a*one. Pou the #aviour o, tho#e #uering

#hou*d be #ati#ed +ith your action#. Gho can repay yourmercy e4cept by ,o*ding hi# hand# in than#

3Jo! have asked me, PLhen will I et o!tM/ 1re yo! s!estin that Iam merciless since I do not et yo! o!t riht nowM5 Lith shame,ear, bitin his ton!e, p!ttin himsel in a h!mble position, the jévaspeaks. I, sit!ated in this womb or ten months, have received thissit!ation o bein yo!r devotee, rare even or devatäs, by mercywhich can come rom no one except yo! "bhaväd$.ena#. E!ch anat!re is impossible or me to attain even in a lie time o %rahm(.ay yo! be satisfed by yo!r actionsO Lho can compensate or that

mercyM I can only old my hands.

|| 3.31.1F ||paçyaty aya' dhi%a!ayä nanu #apta-vadhri$

çärérae dama-çaréry apara$ #va-deheyat-#:%&ayä#a' tam aha' puru%a' purä!a'paçye bahir h:di ca caityam iva pratétam

Qome jïäné in contro* o, hi# #en#e# #urrounded by the #evendhätus, #ee# +ith hi# inte**igence the happine## and di#tre##

cau#ed by hi# body. But #ee the Qupreme (ord +ho ha#

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given that inte**igence perceived e4terna**y and interna**y+ho i# the contro**er o, citta.

 Thinkin o the $ord/s reat mercy to him, he ives more details.8avin attained the h!man orm "ayam#, the jéva s!rro!nded by the

body o seven dhätus, sees with intellience the bodily sit!ations ohappiness and distress. This means that some ort!nate so!l,sit!ated in his body, becomes a &äné "dama#.aréré#. %!t I, tho!hmost sin!l, see, by intellience iven by the $ord " yat#s$!tayä#, theE!preme $ord, the presidin deity o )itta ()aityam3, 2or the $ord tobe served by the )itta "conscio!sness#, who is obtained " ratétam#externally as the deity and in the heart by realiation. It has alreadybeen shown "verse 22 commentary# that di:erent jévas experiencedi:erently at this time.

|| 3.31.I ||#o Jha' va#ann api vibho bahu-du$ha-vä#a'

garbhän na nir"igami%e bahir andha-0peyatropayätam upa#arpati deva-mäyä

mithyä matir yad-anu #a'#:ti-caram etat

2 (ordN Though *iving in a p*ace o, #uering do not +i#h togo out o, the +omb to the b*ind +e** +here the (ord?# mäyäpervade# a** tho#e +ho have gone there and give them a,a*#e identity and continua* birth.

3Jo! choose me by bhakti, b!t yo! are aitated by s!:erin.%eca!se yo! reQ!ested to et o!t, now I will take yo! o!t o thewomb.5 3No, don/R do thatO I don/t what to et into a condition os!:erin in the o!tside worldO5 In that place the $ord/s "deva# mäyäpervades "uasarati# all beins who have one o!tside the womb"uayätam#. %y her, the alse conception o 3I am the body5"mithyä matiù# and repeated birth takes place.

|| 3.31.1 ||ta#mäd aha' vigata-vi*ava uddhari%yaätmänam äçu tama#a$ #uh:dätmanaiva

bh0yo yathä vya#anam etad anea-randhra'mä me bhavi%yad upa#ädita-vi%!u-päda$

There,ore having de#troyed #uering here +i** de*ivermy#e*, =uic*y ,rom saàsära by my ,riend the inte**igencegiven by you #o that having #urrendered to your *otu#,eet +i** not again have the mi#,ortune o, a materia* body.

3Eo, what have yo! decidedM5 Sven in the womb, I have iven !ps!:erin. I will deliver mysel rom sa2sära (tamasaù3 by my riend

intellience, the chariot driver, which has been iven by yo!, so that1 This is Väsudeva.

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I will not in the !t!re have the misort!ne o aain havin a body o nine ates "aneka#randhram#. Lhere will yo! et the inredients orthis practiceM I have taken shelter "uasädita# o yo!r lot!s eetwith rememberin and chantin.

|| 3.31. ||api*a uväca

eva' :ta-matir garbhedaça-mä#ya$ #tuvann :%i$#adya$ %ipaty aväcéna'pra#0tyai #0ti-märuta$

Lapi*a #aid) Reciding in thi# +ay in the +omb at tenmonth# the +i#e jéva prai#e# the (ord. Ho+ever the aircau#ing chi*dbirth #udden*y move# the ,oo*i#h jéva eager toenter the +or*d in order ,or it tae birth.

ecidin in this way that he will worship K0a, livin in the womb,praisin the $ord, he becomes wise "$!iù#. 8e will not come intothis world and aain s!:erin sa2sära/  Now hear the misort!natecondition o the aUicted jéva described in the previo!s chapter. Theair ca!sin birth "süti#märutaù# Q!ickly moves the body abo!t toenter sa2sära (arvä)inam3 in order or birth to take places d!rinthe tenth month. It is !nderstood rom this that he who is wise"$!iù# comes o!t o the womb witho!t the movements o the birthair. I one desires to explain this verse in terms o one jéva, then it

can mean 3The wise jéva, havin determination, praises the $ord,b!t the birth air p!shes him o!t.5

|| 3.31.3 ||tenäva#:%&a$ #aha#ä:tvävä çira ätura$

vini%rämati :cchre!anirucchvä#o hata-#m:ti$

Su#hed #trong*y by the birth air +ith head do+n in pain heemerge# +ith dicu*ty +ithout breathing and +ithout

memory o, hi# previou# birth#.

4atä sm$tiù means the he cannot remember his previo!s births,that he had previo!sly died and been born.

|| 3.31.9 ||patito bhuvy a#:8-miçra$vi%&hä-bh0r iva ce%&ate

ror0yati gate "/äne

viparétä' gati' gata$

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a**ing on the ground #meared +ith b*ood he move# around*ie a +orm and crie# *oud*y. Having *o#t no+*edge o, hi#previou# e4i#tence he enter# into ignorance.

8e moves like a worm "vi!"hä#bhüù#. &+rüyati sho!ld be r+rüyate/

8is knowlede o previo!s existence is one "-ate jäne# andbecomes oret!l o that state "viarétä2 -atim#. Sven the devotee jéva5s knowlede is enerally covered rom childhood beca!se othe nat!re o thins. %y a little association, he has his previo!simpressions aro!sed, and attains the $ord by his devotion.

|| 3.31.; ||para-cchanda' na vidu%äpu%yamä!o "anena #a$anabhipretam äpanna$

pratyähyätum anéçvara$

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du$ha' pauga!am eva caa*abdhäbhép#ito J"/änäd

iddha-manyu$ çucärpita$

n thi# +ay he pa##e# through di#tre##,u* in,ancy and

boyhood .Ghen hi# de#ire# are not achieved he become#overcome +ith anger and #orro+ out o, ignorance.

8e becomes en7amed with aner, and in!ndated with rie.

|| 3.31.F ||#aha dehena mänena

vardhamänena manyunäaroti vigraha' ämé

ämi%v antäya cätmana$

By anger a*ong +ith increa#ing bodi*y identity andbecoming ,u** o, de#ire# he create# =uarre* +ith other *u#typeop*e *eading to hi# o+n de#truction.

|| 3.31.3I ||bh0tai$ pa/cabhir ärabdhedehe dehy abudho J#a:t

aha' mamety a#ad-gräha$aroti umatir matim

The ignorant ,oo*i#h jéva in a body made o, the vee*ement# con#tant*y thin# in term# o, and mineaccepting the impermanent.

8is inorance is ill!strated. 8is body is made o fve elements. It isclear that the body is not the sel. 8owever, he thinks that the bodyis himsel and ob&ects belon to that body "I and mine#. 8e acceptsimpermanent thins rather than eternal thins.

|| 3.31.31 ||tad-artha' urute arma

yad-baddho yäti #a'#:timyo Jnuyäti dadat *eçam

avidyä-arma-bandhana$

or hi# body he per,orm# action# by +hich he become#bound up and continue# saàsära.  That body continua**ygive# #uering and become# bound to armic reaction# byignorance.

Vor his body "tad#artham# he perorms actions, by which he

becomes bo!nd " yad#baddhaù#. That body "yaù# contin!es to ives!:erin s!ch as hell to the jéva and becomes bo!nd by karma

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thro!h inorance. 8is oolishness is that by doin sin!l actionsthe body ives s!:erin.

 || 3.31.3 ||

yady a#adbhi$ pathi puna$

çiçnodara-:todyamai$ä#thito ramate "antu#tamo viçati p0rvavat

, the human en"oy# in hi# *i,e by a##ociating +ith #in,u*per#on# +ith eort# ,or #ati#,ying the genita* and #tomachhe enter# he** a# be,ore.

1s beore, he will aain et a body ft or hellish p!nishments andenter hell. This implies also that, i instead o associatin with sin!lpeople, he en&oys in his lie with e:orts or servin K0a aain, hewill attain K0a. In that case ürvavat  means 3as previo!slydescribed or the devotee.5

|| 3.31.33 ||#atya' çauca' dayä mauna'

buddhi$ çrér hrér yaça$ %amäçamo damo bhagaç ceti

yat-#a8gäd yäti #a8%ayam

rom that a##ociation truth c*ean*ine## mercy #i*ence

inte**igence beauty #hyne## ,ame ,orgivene## contro* o,mind contro* o, the #en#e and good ,ortune are de#troyed.

|| 3.31.39 ||te%v açänte%u m0he%uha!itätma#v a#ädhu%u

#a8ga' na uryäc chocye%uyo%it-réä-m:ge%u ca

2ne #hou*d not a##ociate +ith #in,u* vio*ent ,oo*i#hde#troyer# o, the #e*, the mo#t *amentab*e peop*e the

p*aything# o, +omen.

Lho is bad associationM escribin s!ch persons, Kapila orbidstheir association in three verses. Khaëita#ätma!u means 3thosewho destroy themselves beca!se o deradin themselves.5 "Theätmä cannot be destroyed.#

|| 3.31.3; ||na tathä#ya bhaven moho

bandhaç cänya-pra#a8gata$yo%it-#a8gäd yathä pu'#o

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yathä tat-#a8gi-#a8gata$

Kan?# bondage and be+i*derment i# not due to attachmentto ob"ect# a# much a# it i# due to hi# a##ociation +ith +omanand to hi# a##ociation +ith men +ho a##ociate +ith +omen.

 The word )a "and# sho!ld be added with tat#sa7-i#sa7-ataù/

|| 3.31.3> ||pra"äpati$ #vä' duhitara'd:%&vä tad-r0pa-dhar%ita$rohid-bh0tä' #o Jnvadhävad

:%a-r0pé hata-trapa$

Brahmä #eeing hi# o+n daughter became be+i*dered andtaing the ,orm o, a #tag devoid o, #hame pur#ued her+hen #he too the ,orm o, a doe.

ne sho!ld not say that a woman cannot bewilder the intellienceo reat so!ls endowed with discriminatin knowlede. %rahm(,takin the orm o a b!ck "r+hid#bhütam#, p!rs!ed his da!hter inthe orm o a doe.

|| 3.31.3A ||tat-#:%&a-#:%&a-#:%&e%u

o nv aha!ita-dhé$ pumän

:%i' näräya!am :teyo%in-mayyeha mäyayä

5mong the #on o, Brahmä their #on# and the de#cendent#o, tho#e #on# among tho#e +ho do not +or#hip

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Qee the #trength o, my mäyä in the ,orm o, a +oman +hoic# the ing into #ubmi##ion ,or #ure by the movement o,her eyebro+.

Sven the kin, conQ!erin all directions, enterin the inner

chambers is reeted by his wie as ollows. 3Hivin me !p, yo! oo!t to conQ!er to en&oy other women. Lhat a rascalO5 8intin thiswith a movement o their brows, women kick the men, who bowdown beore them in s!bmission. Kevalam here means 3withcertainty.5 This is confrmed by 1mara#k+!a. ne does not have tosearch o!t reason or the Q!een/s action.

|| 3.31.3F ||#a8ga' na uryät pramadä#u "ätuyoga#ya pära' param äruru%u$

mat-#evayä prati*abdhätma-*äbhovadanti yä niraya-dväram a#ya

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or sleepin, or even dead, one sho!ld avoid women completely. That is the implication o the blind well.

|| 3.31.91 ||yä' manyate pati' mohän

man-mäyäm :%abhäyatém#trétva' #tré-#a8gata$ präpto

vittäpatya-g:ha-pradam

The jéva, attaining the body o, a +oman ,rom thining o,+omen at the point o, death out o, i**u#ion thin# o, mymäyä +hich ha# taen the ,orm o, a man to be her hu#bandthe giver o, +ea*th #on# and hou#e.

 G!st as woman is a ca!se o problems or the man with bhakti and jäna, man is a problem or women with bhakti and jäna. This isexplained in two verses. The jéva who think o women at the pointo death, becomin a woman thinks o that mäyä who now acts as aman "$!abhyäyatém# as her h!sband.

|| 3.31.9 ||täm ätmano vi"änéyät

paty-apatya-g:hätmaamdaivopa#ädita' m:tyu'm:gayor gäyana' yathä

Qhe #hou*d under#tand that mäyä in the ,orm o, hu#bandchi*dren and hou#e #upp*ied by ,ate i# her o+n death "u#tthe deer #hou*d under#tand that the #ong o, the hunter i#death.

Ehe sho!ld !nderstand that mäyä in the orm o h!sband and sonsto be death, &!st as the deer sho!ld !nderstand that the son o thereedy h!nter, tho!h pleas!rable, is death.

|| 3.31.93 ||

dehena "éva-bh0tena*oä* *oam anuvra"anbhu/"äna eva armä!iaroty avirata' pumän

The jéva +ander# ,rom the earth to other p*anet# by hi##ubt*e body ,or en"oying the re#u*t# o, hi# action# andcomp*eting that en"oyment Vor #ueringW again return# tothe earth to per,orm action#.

Xepeated birth and death o the jéva is described. There is a do!bt. The jéva en&oys the res!lts in Evara or other places by ivin !p

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the body by which he perorms sin!l or pio!s acts. Lhat is the loicin thatM "8e sho!ld experience the res!lts in the same body.# Inanswer this verse says that he en&oys the res!lts with the body bywhich he perormed his actsYby the s!btle body. %y the s!btlebody " jéva#bhütena dehena# he wanders rom the earth to Evara or

hell. 8e perorms actions by the acQ!isition o alse identity "ca!sedby the s!btle body#. Hoin to other places is possible beca!se othe jéva5s ill!sion. In that place, he en&oys "bhujänaù#. Vinishin thaten&oyment he aain ret!rns to the earth. 8e then perorms !rtheractions. Th!s he perorms actions and en&oys in the s!btle body.

 That is explained in this verse.

|| 3.31.99 || "évo hy a#yänugo deho

bh0tendriya-mano-maya$tan-nirodho J#ya mara!amävirbhäva# tu #ambhava$

The #ubt*e body and the gro## body ,o**o+ing the #ou*combine together and become the body #en#e# and mind.The di#integration o, thi# combination i# death ,or the jéva, and it# recombination i# ca**ed birth.

3The jéva oes rom the earth on dyin and en&oys in Evaraa.Xet!rnin rom Evara, he is born here. Vrom where does theconception o death and birth ariseM5 The s!btle body " jévaù#,

which is the coverin on the jéva, and the ross body, both o whichaccompany the jéva, combine into one to orm in the place oen&oyment, and become the body "bhüta#, senses and mind. Thedisinteration o that combination is death or the jéva/  That is thestate ater leavin one ross body and prior to attainin the nextross body. In states s!ch as deep sleep the capacity or actionsremains even tho!h no actions are perormed, since when deepsleep is broken, immediately one sees the capacity or actions. Theappearance o the combination is called birth "sambhavaù#. Itocc!rs at the time o comin o!t o the womb ater attaininanother ross body, ater havin iven !p an old one.

|| 3.31.9;-9> ||dravyopa*abdhi-#thäna#ya

dravye%äyogyatä yadätat pa/catvam aha'-mänädutpattir dravya-darçanam

yathä%!or dravyävayava-darçanäyogyatä yadä

tadaiva ca%u%o dra%&ur

dra%&:tväyogyatänayo$

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Ghen gro## ob"ect# o, the earth cannot be perceived by thegro## organ o, perception becau#e the gro## body ha# beende#troyed it i# ca**ed death Veven though the #ubt*e organ#ti** e4i#t#W. By identi,ying +ith another gro## body birthtae# p*ace. Thi# i# the cau#e o, #eeing gro## ob"ect# again.

Qimi*ar*y +hen the gro## eye ba** become# incapab*e o,#eeing gro## ob"ect# becau#e o, di#ea#e the #ubt*e eye#en#e organ o, a per#on become# incapab*e o, #eeing.

 The characteristics o death and birth are aain clarifed. In thisexample, dravya means ob&ects sit!ated on this earth. Lhen theross body, the place o perceivin the ob&ects, is destroyed and thes!btle body is incapable o perceivin those ob&ects on its own aterthe dissol!tion o the ross body, that state is called death" a)atvam# or the jéva, tho!h it is not his nat!re. %irth arisesbeca!se o the appearance o the identity with another ross body,with the tho!ht that 3I am this body.5 This is the ca!se o seeinob&ects on this earth "dravya#dar.anam#.

1n example is iven. Lhen the eye balls "ross matter# are !nableto see parts o ob&ects beca!se o destr!ction in the orm o eyedisease, then the eye sense oran "s!btle# also cannot see. Lhenboth the ross oran and the s!btle oran are incapable, then theseer becomes incapable o actin as a seer. That incapacity takesplace on this earth, not in Evara or hell. Vrom !nderstandin theexplanation iven in the example, the appearance and destr!ction

o ross bodies in Evara and hell are not really birth and death. They are simply called disappearance and appearance o the rossand s!btle bodies.

|| 3.31.9A ||ta#män na ärya$ #anträ#o

na ärpa!ya' na #ambhrama$buddhvä "éva-gati' dhéromuta-#a8gaç cared iha

Becau#e there i# no rea* birth and death one #hou*d not be

horried mi#erab*e or eager to en"oy in the +or*d.@nder#tanding the goa* o, the jéva +ith inte**igence one#hou*d move in thi# +or*d ,ree ,rom attachment.

Eince one !nderstands that the ätmä does not take birth or die"tasmät #, one sho!ld not be horrifed.

|| 3.31.9D ||#amyag-darçanayä buddhyä

yoga-vairägya-yutayä

mäyä-viracite *oecaren nya#ya a*evaram

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2ne #hou*d move about in thi# +or*d made o, mäyä +hi*egiving up attachment to the body by uti*i6ing correct vi#ioninte**igence yoga and vairägya.

Kalevara2 nasya means ivin !p attachment to the body.

 Th!s ends the commentary on Thirty-frst Chapter o the Third Cantoo the Bhä-avatam or the pleas!re o the devotees, in accordancewith the previo!s ä)äryas/