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    The institution's main objective is to promote and spread the principles of Sanatana Dharma, the Hindu religion among the general public by publishing Gita, Ramayana, Upanishads, Puranas, Discourses of eminent Saints and other character-building books & magazines and marketing them at highly subsidised prices.   The institution strives for the betterment of life and the well-being of all. It aims to promote the art of living as propounded in the Gita for peace & happiness and the ultimate upliftment of mankind. The founder, Brahmalina Shri Jayadayalji Goyandka, was a staunch devotee and an exalted soul. He was much given to the Gita as the panacea for mankind's plight and began publishing it and other Hindu scriptures to spread good intent and good thought amongst all.
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  • Srimad Bhagvatham

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  • Maha Shiva RatriFebruary 27th, 2014
    आपके जीवन में शिव ही शिव हो
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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      The Legend JagatGuru Sri Adi shankara Acharaya & the Devi Sri Mookambika
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    • The Story of Mahabharatha
      The Mahabharatha, is the greatest, longest and one of the two major Sanskrit epics of ancient India, the other being the Ramayana. With more than 74,000 verses, plus long prose passages, or some 1.8 million words in total, it is one of the longest epic poems in the world. This wonderful Grantha (Sacred book) was composed by Bhagvan Sri Veda Vyasa (Krishna Dv […]
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      Mantra Diksha Blessing Like The Sun God, Like The Rainy Clouds , Like The Mother Earth  Blessing for All Mantra Dikshaa by vishwa Guru Param Pujya Sant Shri AsaramJi BapuJi
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    • Shri Adi Shankaracharya’s Kanaka Dhara Stotram
      Bhagvan Shri Adi Sankara was one of the greatest saints of his time.He was born in a Brahmin family in Kerala. After brahmopadesa, as is usual during those times, Bramhmachari were asked to beg alms for his lunch. One day when little Adi Shankara went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She search […]
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      The Srimad Devi Bhagavatam, also known as Devi Purana, was composed into 12 chapters, containing 18000 verses by the great Veda Vyasa. Though classified as an upa-purana it is the only purana Vedavyasa called "Maha Purana" meaning the great purana.
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    • Ramayan
      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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    • Uttar Ramayan
      "Namo nama Shri Guru padukabhyam"Shri Ram's Rajya Abhiskek01-02Hanumanji is blessed by Sita Mata with the honor to be Shri Ram's devotee always.Brahma sends Narad to Valmiki.01-03Story of Garuda & KakbhushandiGarud goes to Lord Shiva to know about Shri Ram and then goes to meet Bhushandi - the CrowBhushandi - the Crow narrates Shri Ra […]
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    • Ramayan Series Page 7
      "Namo nama Shri Guru padukabhyam"Episode 61:Ravan sends his men to Kumbhakaran's palace to wake him up from his deep sleep. They take mountains of food for him and try to awaken him with their shouts, drums and trumpets. At last, Kumbhakaran gets up and has his meal. He is told about the war and the humiliation Ravan is suffering. Ravan goes t […]
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    • VED STUTI
      "Namo nama Shri Guru padukabhyam"VED STUTIUttarkaand – Doha 13 CHHANDJai sagun nirgun roop roop anoop bhoop siromaney | Daskandharaadi prachand nisichar prabal khal bhuj bala haney || Avataar nar sansaar bhaar bibhanji daarun dukh dahey | Jai pranatpaal dayaal prabhu sanjukt sakti namaamahey || Tav bisham maayaa bas suraasur naag nar aga jaga harey […]
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    • Ramayan Series Page 6
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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    • Ramayan Series Page 5
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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    • Ramayan Series Page 4
      "Namo nama Shri Guru padukabhyam"Ramayan Episode 31: Ravan decides to kidnap Sita Mareech reluctantly becomes golden deer Shri Ram, at Sitas behest, goes after the deer 31.131.231.331.4Episode 32: Mareech mimics Shri Rams voice & calls Lakshman Sita compels Lakshman to go Ravan kidnaps Sita .Shri Ram & Lakshman are upset32.132.232.332.4Epis […]
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    • Uttar Ramayan Last Part
      "Namo nama Shri Guru padukabhyam"Valmiki advises her to give up attachment which binds mortals to Earth. King Janak visits Ayodhya.02-11King Janak's conversation with Shri Ram. He shows Ram the letter Sita left him and tells Ram that he is proud to have a daughter like Sita.02-12Janak asks Ram to visit Mithila because Devi Sunayana is unwell.G […]
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    • Sri Hanuman Aarti
      "Namo nama Shri Guru padukabhyam"Aartii ki Hanumana lalaa kiiAartii ki Hanumana lalaa kii, dushta-dalana Ragunatha kalaa kee.Jaakay bala se giriwara kaapay, roga dosha jaakay nikata na jhaakee.Anjani putra mahaa bala daayee, santana kay prabhu sadaa sahaayee.Dai biiraa Ragunaatha pataayee, Lankaa jaari siiya sudhi laaye.Lanka sau kota samudra sii k […]
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      "Namo nama Shri Guru padukabhyam"BAJRANG BAAN - A PRAYER TO HANUMAN JI Nishchay Prema Prateet-tay, Vinay Karain Sanmaan,Tayhi-Kay Karaja Sakala Shubha, Sidhi Karain Hanuman Jai Hanumanta Santa Hitakaari, Suna Liijay Prabhu Araja hamariJana kay kaaja vilambana keejay, Aatura dawrii maha Sukha deejayJaisay kooda sindhur kay paara, Sursa badana paithi […]
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    • Sankat Mochan Hanuman Ashtak
      "Namo nama Shri Guru padukabhyam"A PRAYER TO HANUMANJI IN EIGHT VERSESBaala samai ravi bhaksha liyo, Taba teenahu loka bhayo andhiyaaroTaahi so traasa bhayo jaga-ko, Yaha sankata kaahu so jaata na taaroDewan-aani kari binatee, Taba chaari diyo ravi kashta niwaaroKo nahi jaanata hai jaga may, kapi sankat mochan naam tihaaroBaali ki traasa kapeesa ba […]
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    • Rishi Prasad "Guru Nishtha" Guru Bhakt Sandeepak ki Katha
      "Namo nama Shri Guru padukabhyam" ऋषि प्रसाद अध्यात्मिक मासिक पत्रिका संत श्री आसरामजी आश्रमभगवान शिवजी ने पार्वती से कहा हैःआकल्पजन्मकोटीनां यज्ञव्रततपः क्रियाः।ताः सर्वाः सफला देवि गुरुसंतोषमात्रतः।।'हे देवी ! कल्पपर्यन्त के, करोड़ों जन्मों के यज्ञ, व्रत, तप और शास्त्रोक्त क्रियाएँ – ये सब गुरुदेव के संतोषमात्र से सफल हो जाते हैं।'शिष्य […]
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    • Manas Guru Vandana
      "Namo nama Shri Guru padukabhyam"MANAS GURU VANDANABaalkaand – Doha 1 CHOPAIBandau guru pad paduma paraaga | Suruchi subas saras anuraaga ||Amiya murimaya churan charu | Saman sakal bhav ruj parivaru ||Sukruti sambhu tan bimal bibhuti | Manjul mangal mod prasuti ||Jana mana manju mukur mal harni | Kiye tilak gun gan bas karni ||Shri guru pad nakh m […]
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    • Shiva Taandav Stotra
      "Namo nama Shri Guru padukabhyam"II RAM IISHIV TAANDAV STOTRAJatata veegalajjal pravaahpaavit sthaleyGaleva lambya lambitaam bhujang tung maalikaam |Damag damag damag damanninaad vahum vavrymChakaar chand taandavam tanotu nah shivam shivam || 1 ||Jataa kataah sambhram bhramanni limpa nirjhariVilole veechi vallari viraaj maan murdhani |Dhagad dhagad […]
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    • Nirvaana Ashtakam
      "Namo nama Shri Guru padukabhyam"NIRVAAN ASHTAKAMMano buddhya hankaar chittaani naahamNa cha shrotra jihvey na cha ghraan netrey |Na cha vyom bhoomir na tejo na vaayuChidaanand roopah shivoham shivoham || 1 ||Na cha praan sangyo na vai panch vaayurNa vaa sapta dhaatur na vaa panch koshah |Na vaak paani paadau na chopasth paayuChidaanand roopah shiv […]
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    • Shiv Mahimna Stotra
      "Namo nama Shri Guru padukabhyam" II RAM II Shree Ganeshaaya NamahSHIV MAHIMNAH STOTRAMPushpadanta Uvaacha Mahimnah paaram te paramvidusho yadyasadrishiStutirbrahmaadeenaamapi tadavasannaastvayi girah|Athaavaachyah sarvah svamatiparinaamaavadhi grinanMamaapyesha stotre har nirapavaadah parikarah || 1 ||Ateetah panthaanam tav cha mahimaa vaangmanasa […]
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    • Ramayan Series Page 3
      "Namo nama Shri Guru padukabhyam"RamayanEpisode 21: In Nanihal, Bharath's premonition saddens him Bharath & Shatrughan return to Ayodhya On hearing about their fathers death, they are deeply shocked Bharath develops deep hatred towards his mother Kaikayee and disowns her21.121.221.321.4Episode 22: Bharath performs King Dasharath's las […]
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    • Pancha Mukha Anjaneya Kavacham
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    • The Legend of Prince Ram
      "Namo nama Shri Guru padukabhyam" Jai Siya Ram JaiSiyaRam
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    • Bharata the Spiritual Guru of the World
      Bharat the Spiritual Guru of the World In this context The following verse (shloka) from the Mahabharat (18.5.46) is important. अष्टादश पुराणानि धर्मशास्त्राणि सर्वशः । वेदाः साङ्गास्तथैकत्र भारतं चैकतः स्थितम् ॥ Meaning : The eighteen Purans, all the scriptures (Smrutis) and the Vedas are on one side and Bharat (ancient India) on the other. (So great is the […]
    • Suprabhatham
      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
    • Shri Hari Stotram
      The one who reads with peace, This octet on Hari, Which is the destroyer of sorrow, Would definitely reach the world of Vishnu, Which is always without sorrow, And he would never undergo sorrow ever. Continue reading →
    • All About HINDUISM
      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
    • The Supreme Sadhana
      Everything is verily a manifestation of God; where then do differences, delusion,misfortune and misery exist? They exist in the „seeing‟ without right knowledge. For as you see,so is the world. Continue reading →
    • Shri Krishna Janma ashtami
      श्रीकृष्ण जन्माष्टमी आपका आत्मिक सुख जगाने का, आध्यात्मिक बल जगाने का पर्व है। जीव को श्रीकृष्ण-तत्त्व में सराबोर करने का त्यौहार है। तुम्हारा सुषुप्त प्रेम जगाने की दिव्य रात्रि है। श्रीकृष्ण का जीवन सर्वांगसंपूर्ण जीवन है। उनकी हर लीला कुछ नयी प्रेरणा देने वाली है। उनकी जीवन-लीलाओं का वास्तविक रहस्य तो श्रीकृष्ण तत्त्व का आत्मरूप से अनुभव किये हुए महापुरूष […]
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      INTRODUCTION Of Indian Jyothish or Hindu Jyothish or Vedic Jyothish. Vedas are the oldest, the most authentic and the most sacred scriptures to understand the mysteries of nature Vedas are oldest books in the library of the world.' The date when did the Sourya Mandal came into existence is written in " BramandPuraan ". Continue reading → […]
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    • Rudraksha : The Divine Gem
      The terms Rudraksha literally means the "Eyes" of Shiva and is so named in His benevolence. Shiva Purana describe Rudraksha's origin as Lord Shiva's tears. He had been meditating for many years for the welfare of all creatures. On opening the eyes, hot drops of tears rolled down and the mother earth gave birth to Rudraksha trees. Continue […]
    • Navagraha Stotra Mala For Daily Recital
      Navagraha Stotra Mala For Daily Recital for the blessing of all Nine Grahas Continue reading →
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    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

    From ancient times up to the present day, an unbroken succession of Self-realized Saints have incarnated in the Land of Yogis & Saints Bharata to lead seekers of Truth to the ultimate reality.

    Yada Yada hee Dharmasya glaneer bhavati Bharat
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    Dharma Sansthapna arthaya Sambhavami Yuge Yuge
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Sixth Skanda

Prescribed Duties for Mankind:
Relating to Nârada, the sages and Indra, the king of heaven

Chapter 1: Dharma and Adharma: the Life of Ajaamila

(1) S’rî Parîkchit said: ‘By following the path of liberation described in the beginning by your Holiness is duly to order, by means of the process of yoga and by Lord Brahmâ, learnt how not to start for another life. (2) Marked by fate and indeed directed at the three modes, is one time and again caught in the material world, where there is a constant renewal of forms, o sage. (3) The hells typical for the different sorts of impiety were by you described as also the period of Manu, the manvantara wherein we find the original Svâyambhuva, the son of Brahmâ. (4-5) Of Priyavrata and of Uttânapâda you described the character and the dynasties and you also described the different realms, regions, oceans, mountains, rivers, gardens and trees of the earthly sphere and its situation in the sense of the divisions, characteristics and measurements of all the higher and lower worlds that the Almighty created. (6) Please explain to me right now what human beings must do out here so that they may not have to undergo all the sorts of terrible conditions of veritable suffering in hell.’

(7) S’rî S’uka said: ‘If there within this life is not the necessary counteraction, the proper atonement, after having been wrong with the mind, in one’s words and in one’s sensuality, will undoubtedly that person, indeed after having died, end up in the different types of hell of terrible suffering, which I’ve already described to you. (8) Therefore, before one’s death and before one’s body is too old and decrepit, should one out here as soon as one can endeavor to nullify one’s offenses with a proper estimate of their gravity, just like a physician good at diagnosing would do treating a disease.’

(9) The king said: ‘What is the value of atonement when one, despite of hearing and seeing about it and of knowing how harmful to the self one acts in committing offenses, is not really able to exercise control in one’s repetitiously falling down? (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 undoing karma is indeed, from being without knowledge, not its end realized; for real atonement one really has to be through with all that. (12) Those who eat the right food are truly not overcome by all sorts of disease indeed, similarly is the one acting in orderly observance o King, more and more likely to be well. (13-14) This is done by vow and regulation [yama and niyama]; voluntary penance, celibacy, mindcontrol [in dhyâna and japa e.g.] and restraint of the sensual as also by donating to good causes, truthfulness and internal and external cleanliness. By the body, the voice and by the intelligence do the sober ones in full knowledge of the actual duty of dharma with faith put an end to all kinds of offenses, however great and abominable, like a fire consuming dry leaves. (15) Some manage, in relying on nothing but an unalloyed devotion [*] towards Vâsudeva, to destroy all their badness beyond revival, like the sun does with fog. (16) A man full of sin, o King is for certain not as much purified by penance and such as the devotee is who surrendered his life to Krishna in dedicated service unto the original person of God [or the âcârya]. (17) In this world is the path that is really appropriate the one that is followed by the well-behaved, fearless and auspicious, saintly people in surrender of Nârâyana. (18) Most of the atonement well performed by a nondevotee will not purify, o King, like all the rivers can’t with the washing of a liquor jar. (19) Once the mind is of full surrender to the two lotusfeet of Lord Krishna, will one, hankering after His qualities, out here never encounter Yamarâja and his superintendents, or even in one’s dreams meet his servants carrying the ropes to bind, because one is then of the right atonement [compare B.G. 18: 66]. (20) Relating to this is the example given of the very old story of the discussion between the order-carriers of Vishnu and Yamarâja. Please hear about it from me.

(21) In the city of Kânyakubja there was some brahmin with the name of Ajâmila who as the husband of a low class woman was contaminated by his association with her services and had lost all his truthful conduct. (22) By having resorted to reprehensible exploits as arresting without need, cheating in gambling and theft, gave he others a lot of trouble in maintaining his family in a most sinful way. (23) Living on this way keeping up his family consisting of many sons, o King, passed the great amount of time of eighty-eight years of his life. (24) He, as an old man, had ten sons and the youngest of them was a small child that by the father and the mother was held very dear and addressed by the name of Nârâyana. (25) The little one was very dear to him; to see its child-talk and its playing enjoyed the old man very much. (26) When he ate, drank and chewed fed he in great affection the child, and gave he it also something to drink, but being foolish failed he to understand that his end was near. (27) When the time of his death had arrived had he, living as an ignoramus, thus a mind fixed on the little son who carried the name of Nârâyana. (28-29) At a short distance he saw that three characters, with ropes in their hands and fearful features, twisted faces and their hairs erect on their bodies, had arrived, ready to take him away. Terrified and with tears in his eyes he thus loudly called for his nearby playing child which carried the name of Nârâyana. (30) Hearing the chant of the name of the Lord their master from the mouth of the dying man, o King, arrived His attendants immediately. (31) As the messengers of Yâma were pulling away the heart of the maid’s husband, did the Vishnudûtas with resounding voices forbade it. (32) They being forbidden replied to them: ‘Who are you all, to oppose the authority of the King of Dharma? (33) To whom or where do you belong, why have you come here and why are you forbidding us to proceed? Who would you be, the best of the perfect, gods or some godlike? (34-36) You all, with your lotuslike eyes, yellow garments, helmets, glittering earrings and lotusflower garlands; you all, looking so young and all beautiful with four arms, bow, quiver of arrows and the decoration of a sword, club, conch, disc and lotusflower, in all directions dissipate the darkness by the effulgence of the light emanating from you; what is the purpose of your denying us, the servants of the Maintainer of Dharma?’

(37) S’uka said: ‘Thus being addressed by the Yamadûtas did they, always ready to serve Vâsudeva, reply them smilingly the following, with voices resounding like rumbling clouds. (38) The honorable Vishnudûtas said: ‘If the lot of you are indeed the order-carriers of the King of Dharma, then you tell us the truth of dharma as also how adharma should be recognized. (39) In what way should punishment be administered or what would be the suitable place to do so, and are all or only some of the humans out for their advantage punishable?’

(40) The Yamadûtas said: ‘In the Vedas indeed is the dharma prescribed, adharma is the opposite of that; the Vedas are to be seen as born from Himself, from Nârâyana, so we’ve heard. (41) By Him, from His own position, are under the rule of the modes of passion, goodness and slowness all these manifestations created and have they their appropriate differences in qualities, names, activities and forms. (42) 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; all these are dharma personified verily thus bearing witness to the embodied living entity. (43) By all these is the deviation in adharma known and are the proper places of punishment all acknowledged with regard to the karma in question of the offenders deserving the chastisement. (44) With the karmîs who contaminated by the modes took up a material form, are there indeed auspicious, pious acts as well as actions opposite to that, o sinless ones, because practically no one does his work completely free from material motives. (45) The extent to which someone in this life performs a certain adharma or dharma, assures him of enjoying or suffering a particular result accordingly in his next life [compare B.G. 14: 18]. (46) The way in this life among the living, o best of the divine, from the different effects of the natural modes, the three kinds of attributes are achieved [of being peaceful, restless and foolish; of being happy, unhappy or in-between; or of being religious, irreligious and semi-religious], may one expect it to be similar when one reaches elsewhere [in an afterlife]. (47) Just as the present time is evidence of the past and an indication for the future, is even so this birth indicative of the dharma and adharma of one’s past and future births. (48) In his abode does the godhead [of Yamarâja] in his mind’s eye observe the previous form taken and considers he its possible future; to the mind is he a great Lord as good as Brahmâ. (49) The way someone in his sleep is engaged in acting to a particular form, is one similarly unaware of the past and of what’s next when one because of one’s birth has lost the remembrance. (50) By the seventeen of the five working senses, the five senses of perception and their five objects, he performs, knows and has its interests, but with these fifteen elements and the mind to it, is he himself the one [soul] that is the seventeenth element enjoying the threefold. (51) Since that sixteen part subtle body is the effect of the three forces of the greater of nature, is the living entity subjected to a [difficult to overcome] perpetual transmigration [samsriti] that gives it jubilation, lamentation, fear and misery. (52) The embodied one who, not being in control with the senses and the mind, misses the awareness, is against his will caused to perform actions for his own material benefit; like a silkworm he thus weaves himself into his own karma, getting bewildered. (53) There is verily no one who but for a moment can remain without doing something; indeed is one by the three modes automatically forced to perform fruitive activities that are the result of one’s own natural tendencies. (54) By the so very powerful inborn nature comes into being, no doubt as a copy to the mother’s flesh and the father’s seed, the gross and the subtle of the body to the drive of the, for the person invisible, cause [see also: B.G. 8: 6]. (55) The position of a living entity has because of this association with the material of nature turned into an awkward one of forgetfulness, but if one but for a short while manages to enjoy the association of the Controller, is that problem overcome.

(56-57) This one [Ajâmila] was always good with the Veda, of a good character, good conduct and a reservoir of good qualities; conscientiously he followed the injunctions, was mild, controlled, truthful, knew his mantras, was neat and clean, of the greatest esteem in service of the guru, the fire-god, his guests and members of the household and free from false pride, friendly to all, faultless, non-envious and of the best words. (58-60) Once did this brahmin, following the orders of his father, go to the forest to collect from there fruits and flowers and samit and kus’a [types of grass]. Returning, he saw some s’ûdra very lusty together with a public woman that drunken of maireya nectar [a drink made from the somaflower] rolled her eyes to and fro of the intoxication. Under the influence had her dress slackened and, unashamed having fallen from proper conduct, stood he close to her singing and laughing, having a good time. (61) Seeing her with his lusty, with turmeric decorated, arm around her, fell Ajâmila thus, with his heart after what he saw, victim of perplexity. (62) From within trying to get himself under control, reminding himself what was taught, failed he to manage to restrain his mind, agitated as it was by Cupid. (63) Provoked by the sight was he, in the bewilderment of his mind, a planet in eclipse forgetting his real position and gave he, with his mind fixed on her, up on his dharma. (64) Her he ventured to please, as far as the money he had from his father would permit it, offering her material certainty in catering to her desires, so that she thus would be satisfied. (65) His youthful wife, the brahmin’s daughter from a respectable family he married, he in his sin abandoned the moment his mind got caught by the looks of the public woman. (66) By all means and at all times did he, this person, bereft of all intelligence, by either properly or improperly acquiring the money for it, take care of her and the many children that were part of the family she constituted. (67) Because this man, acting irresponsibly, broke with all the rules of the s’âstra, was his life of passing such a long time in wrongful activities, because of its impurity most condemned as being unclean. (68) Since he did not atone for his perpetual sinning, shall we therefore take him to the presence of the Lord of Punishment where being chastised he will find purification.’