32 - The Forest of Worldly Existence

Sanaka said: 

1. Thus all the creatures curbed and controlled by their respective Karmas (Actions, the fruit whereof they have to reap) enjoy the pleasures of their Punyas (merits) in heaven and other places of merits and undergo extremely painful sufferings, as the result of their sins, in hells. With the residue of their dwindled Karmas, they come to this world. They are born as immobiles and other beings infested with all fearsome things and subject to the harassment of death. Trees, bushes, creepers twining plants, grass and the mountains are well known as Sthāvaras (Immobile beings). They are enveloped by great delusions.¹ 

1. An echo of Manu XII.54 ff & Yajnavalkya III.206 ff. Curiously enough here, both Manu and Yajnavalkya are textually very similar to each other pointing thereby to an earlier common source.

2. In the course of their state of being immobile (the development is as follows): The seeds sown in the ground become well cooked (as it were) through the reproductive faculty (that had been dormant) immediately after being watered. They become swollen and assume the form of the main shoot and its root. It germinates into a sprout from which the leaves, stem and tubular vessels develop. Buds come out from the stalk and blossom into flowers. 

3. Among the flowers some do not yield fruits. Some of the flowers produce fruits. When the flowers mature the chaffs develop at their bottoms. Thanks to the residual impressions of the Karmans of the living beings destined to enjoy, the cool snowy beams of the moon and the lymphatic juice of herb plants penetrate the husks and the chaffs. They assume milk like form and in course of time become grains. Thanks to the dormant impressions of destiny for enjoyment belonging to the living beings, they fructify in the course of a year (the crop is ready for reaping the harvest). 

4. In the course of their state of life as immobile beings that continues for a long time, they experience misery in many ways. For example, they are munched and crunched by monkeys and other animals; they are cut off by men; they are destroyed by forest fire; they endure chilliness, scorching heat of the sun and similar miseries. Finally, they perish. Thereafter, they become worms experiencing many miseries continuously. Their span of life is but half a moment. Some live, some die. They are unable to ward off the attack of other powerful creatures. They undergo a great deal of sufferings due to chill, wind, etc. which (miseries) are also severe and prolonged. They endure perpetual hunger. They move about in urine and fecal matter. They thus experience misery. 

5. Then they take to Pashuyoni (birth as animals). They are agitated and tormented forcibly. They suffer immense agony in vain. They are overwhelmed with hunger. They perpetually move about in the forests. They are afflicted with passionate sensual attachment even to their mothers. They undergo many sufferings due to gusts of wind, etc. During some births they are herbivorous. During other births they are carnivorous, some swallowing even fecel matter; some live subsisting on bulbous roots, fruits and roots. They are bent upon inflicting pain on weaker animals. They too suffer miseries. 

6. In their state of oviparous living beings (i.e., birds), they take in gaseous, flesh, fecal and other matter, they are prone to injure others and they themselves suffer. After being born as domestic beasts (such as cattle) and other animals, they endure all sorts of miseries such as separation from their own kindred, bearing heavy loads, bondage in nooses and tethers, hitting with whips, etc., dragging the ploughs and similar agonies. 

7. After wandering thus through various births, they gradually attain human life. Some of them enter human life as a result of special merit.² 

2. The ancient theory of evolution. Before a Jiva reaches the stage of human beings they undergo the following stages of evolution: immobile beings, tress, grass - animal-world (wild beasts) - oviparous beings and domestic animals - human beings.

8. As human beings too, they suffer no less when they are born as cobblers, Chandalas, hunters, barbers, washermen, potters, blacksmiths, goldsmiths, weavers, tailors, Siddhas with matted hair, launderers and dyers, scribes and painters, servants, errand boys, menial servants, slaves, indigent fellows etc.³ Some have surplus limbs while others are wanting in some limbs (and physically handicapped). Their distresses are numerous. They suffer from fever, phlegmatic attack, enlargement of the spleen, pain in the legs, eyes, head, sides and womb and other distress as well.⁴

3. The idea that people are born in lower castes as a result of their sins in previous birth is traceable to the Dharma Sutra period. Thus Apastamba (Dh. S. II.1.2.6-7) states that after undergoing the torments of the hell, the sinner is born as a Chandāla, Paulkasa and Vaina and outcaste. Cf. Manu's explanation for birth as a goldsmith (Manu XII.61).

4. Since ancient times diseases are believed to be the consequences of sins. Thus, Vishnu Dh. S. Ch. 45, Manu XI.49-52, Shatâtapa I. 3-11, Gautama (versified Smruti) Ch. 20 (to mention a few) state the diseases and bodily defects from which sinners suffer after they are born as men. Not that all of these authors agree in their pronouncements of such defects and diseases as the result of a particular sin. Thus Brahmana-slaughter causes leprosy according to Vasishtha 20.44 but Phthisis according to Manu XI.49, Yajnavalkya III. 209 Vijnaneshvara in Mitakshara on Yajnavalkya III. 216 gives a list of births in lower species and diseases and deformities suffered for various sins.

9. In the birth as human beings (there are other sufferings as well). After the sexual intercourse between a man and a woman the semen virile enters the womb.⁵ At the same time, as a result of his own Karmas the creature (i.e., the soul) too enters the womb along with the semen virile. The semen virile mixes with the blood and develops into the foetus. 

5. This chapter is in prose. Paragraphs 9-12 give the ancient ideas of embryology-the development of the foetus since its inception from sexual intercourse. For want of space it is not possible to quote the relevant portions from Sushruta or Vagbhata but the quotations on garbha in SKD.II-pp 312-313 show how the NP depends on the old works on Ayurveda. Other Puranas also do the same. Thus, the Garuda Purana 1.146-167 corresponds to Vågbhata's Ashtangahrudaya (Ramshankar Bhattacharya--Intrd. to Garuda Purana pp. 29-30.). 

Modern medical Science however differs in its findings about the development of the foetus. Thus in C. S. Dawn's Text book of Obstetrics (Calcutta, 1967) we are told that it is the union of spermatozoon which is united with the ovum and for the first eight weeks is in 'embryo stage' after which it is called foetus. The Sk. dictionaries make a confusion between 'embryo' and 'foetus by using them as synonyms (vide Apte's Sk-Eng. Dict. p. 183 at 2). NP.'s description of the development of foetus and the process of delivery reflects the state of knowledge in the medieval India.

10. The semen virile becomes a foetus within five days of the entry of the soul. Within half a month it becomes a fleshy man. Within a month it attains the size of a Pradesha (the span measured with the forefinger and the thumb). 

11. From that time onwards it begins to move within the belly of the mother, thanks to the action of the wind. Although it has no consciousness, it is unable to stay in one single place within the belly of the mother, due to the unbearable heat and pain. 

12. When the second month is complete it takes human shape; when three months are over, the hands, legs and other limbs are formed; when four months elapse, the knots and joints of all limbs are clearly developed; when five months pass away, the nails appear; when six months pass off, the nail joints become distinct. The body of the new-born is nourished through the umbilical cord; it is defiled by feces and urine (present within the mother's body); it is tied up with the embryo; it is vitiated by the blood, bone, germs, suet, marrow, sinews, hair, etc.; it is scorched amidst the intake of the food of the mother whether pungent or sour or saline but hot (to the touch). The soul observes that its body is in such a defiled place. At that time, it has the faculty of remembering its previous birth. It remembers the miseries in hells it has experienced before; it burns within itself due to excessive agony on being scorched by the stringent urine (and other secretions) within the mother's body. It begins to lament as follows: 

13. “Alas I am extremely sinful. In my previous birth I was too fond of servants, children, friends, womenfolk, houses, fields, wealth, grains, etc. In order to maintain my wives (and others) I used to rob others of their wealth, fields, etc. in their very sight. Since I was blind due to lust, I had abducted other men's wives. Thus, I have committed many sins. As a result of it I underwent sufferings in hells. I was then born as immobile being and experienced great miseries. Now, enveloped in this embryo, I burn within myself as well as without.⁶

6. The soliloquy in paragraphs 13-20 is of course imaginary. But these very words have been repeated (as the prayer of the foetus) by saint poets of Maharashtra.

14. The wives and others maintained by me have gone elsewhere according to their own Karmas. 

15. O How miserable is the lot of embodied beings! 

16. The body is born of sin. Hence, one must not commit sins. For the sake of my servants, friends and wives wealth belonging to others had been taken away by me. 

17. Due to that sin, I burn within myself enveloped by this (outer skin of the) embryo. Formerly, I had been distressed by jealousy on seeing another man's wealth and glory. 

18. Even now, the sinner that I am, I am being burned by the fire (heat) of this womb. I had inflicted pain on others physically, mentally and verbally. I am being burnt by that sin. I am lonely and extremely distressed." 

19-20. The creature in the womb laments thus, in diverse ways. He consoles himself and mentally decides as follows: “After my birth I will become one of the pure mind, thanks to the association with saintly people and to the listening to the stories of Vishnu. I shall perform holy rites. With great devotion, I will worship the pair of feet of Narayana who is the immanent soul of the universe, identical with truth, knowledge and bliss; who has created all worlds through the power of his Sakti, who is the lord of Lakshmi, and whose lotus-like feet are duly worshipped by all Devas, Asuras, Yakshas, Gandharvas, Raksasas, serpents, sages, Kinnaras and other groups of people. I shall meditate within my heart upon the lord who is the cause of destruction of the unbearable worldly existence, who is engaged in the protection of the universe and who becomes clearly visible through the secret Upanishads. I shall then go beyond this prison of worldly existence that is excessively miserable." 

21. O sage Narada, at the time of the confinement of his mother, the soul within the womb is afflicted by the wind. Urged by his Karmas he is forced out through the vaginal passage. Inflicting pain on his mother also, he simultaneously experiences all tortures. 

22. Due to this excess of pain he is afflicted in the vaginal passage as though within a mechanical device. As soon as he comes out of the womb, he becomes unconscious. 

23. The external wind enlivens him. Immediately after the contact with the external wind, he loses all his memory. Since he has lost all wisdom, he does not realise the miseries experienced before as well as what are the current ones. He thus experiences the excess of misery. 

24. The creature that is now born as a baby experiences many sufferings during the infancy. He is smeared with his own fecal matter and urine. He is unable to utter even when he suffers from bodily pain. If he is oppressed by hunger and thirst, he cries, when others think that the boy must be breast-fed and do accordingly. 

25. He experiences bodily pains, etc. of various types and he does so only through subservience to others. It is impossible for him to ward off even the flies. 

26. After becoming a slightly bigger boy he experiences all these things: —He is beaten by his mother, father and preceptor. He gets the habit of listless wandering here and there. He plays about in dust, ashes and mud. He is always quarrel-some. He is dirty. He engages himself in many futile tasks. When those do not fructify he feels sorry. Thus, he undergoes sufferings. 

27. Then in his youth (he experiences various other sufferings:) there is misery in earning wealth; there is misery in preserving what is earned. He is very miserable when the earned wealth is lost or spent. The young men are deluded by Maya; their minds are defiled by lust and fury and similar emotions; they are always engrossed in jealousy, and in devising means of knocking off other men's wealth and abducting other men's wives; they are always worried over the ways of sustenance for their sons, friends and wives; they are puffed with vain arrogance. When their sons or other kinsmen are bed-ridden due to ailments, they cancel all their engagements and sit beside the patients. They are too remorseful and begin to muse as follows: 

28. No action regarding the house, fields, etc. has been contemplated by me. How is the increasing family to be maintained? 

29. I have no capital with me. We do not get timely showers of rain. Where has the horse run away? How is it that my kine have not yet returned? 

30. My wife is burdened with an infant son. I am sick and indigent. Due to lack of thought and care, the farm has perished. All the sons are now crying. 

31. My house is in bad repairs. It is in ruins. All my kinsmen are far off. I am not able to get any job. The tyranny of the king is unbearable. 

32. My enemies rush at me. How can I conquer them? I am incompetent to pursue any vocation. These guests have come now! 

33. Thus, he is much agitated and worried. Unable to ward off his miseries, he blames the destiny saying “- “Fie upon Fate. Why has it rendered me unfortunate?" 

34-36. When he attains old age (his miseries are equally terrible). His strength decreases. Greying hairs, old age, etc. have asserted themselves all over his body; he is oppressed by sickness; all his limbs begin to quiver; he is afflicted by sneezing and asthmatic trouble; his eyes are tremulous and clouded; lumps of phlegmatic secretion choke his throat; he is being cursed and rebuked by his sons, wife and others. He then begins to worry over everything...."O when shall I die? After my death how can my sons and others preserve the house, fields and other property that I have earthed? To whom shall they belong? When my wealth is taken away by others, how can my sons and others maintain themselves?" Thus, the old man is afflict ed with the misery of my-ness. He heaves deep sighs. He begins to recollect various things committed by him at different periods of his life. Within a moment he forgets everything. His death is now imminent. Afflicted by sickness as well as by mental agony, sometimes he moves on the bare cot, sometimes. on the bed. Oppressed by hunger and thirst, he pleads, "Please give me some water to drink!” Even when he implores pitiably they say, "Water is not congenial to the health of those who are afflicted by fever". The old man chafes extremely in the mind and lapses into unconsciousness. 

37. Thereafter, he becomes incapable of even making any movement of (drawing back) his hands and feet. He is surrounded by weeping kinsmen. He is unable to speak. His. worry now is, "to whom will the wealth earned by him go?”. Tears begin to well up in his eyes and cloud them. There is a snorting-like sound in his throat. The vital breaths leave off his body. He is then rebuked by the emissaries of Yama. Bound and fettered by them, he falls into the hells as before. 

38. Just as metals are cast into fire and blown with the bellows till the impurities are removed, so also the living beings are tortured in the hells till their Karmans are completely destroyed (by suffering the fruits of acts.) 

39. Hence, O excellent Brahmana, one who is distressed by the scorching heat of the forest-fire of worldly existence shall practise the perfect (spiritual) knowledge. Through know ledge one should attain liberation (from Samsara). 

40. Those men who are devoid of knowledge are said to be brutes. Hence, for the liberation from worldly existence, one shall practise perfect knowledge. 

41. Who is more senseless than that person who does not serve Hari even after attaining human birth that enables one to accomplish all rites (and holy acts). 

41A* Surprising, very strange, O leading sages, this is indeed extremely astonishing that men undergo torture even when Vishnu, the bestower of desires, stands by.

*Verse No 41A is really No. 42, but No 41 is wrongly repeated in the Printed text. 

42. Alas! even when Narayana, the lord of the universe, the bestower of all desired benefits, stands by, men devoid of perfect knowledge are cooked in the hells! 

43. Ignorant persons enveloped by great delusions, consider this transient body permanent—the body that exudes fecal matter and urine. 

44. After attaining the body that is rendered despicable due to its contents of) flesh, blood, etc., the man who does not worship Vishnu who puts an end to the cycle of worldly existence is a great sinner.

45. Alas it is a pity! Alas it is a pity! It is sheer foolishness. O Brahmana, even a Chandāla who is engaged in the meditation on Hari, is extremely happy. 

46. How is it that the foolish sinful men do not get nauseated (lit: alarmed and excited) on seeing the bane of fecal matter, urine, etc. issuing out of their own body? 

47. Rare and inaccessible human birth is sought for even by Devas. A clever man on getting the same, must indeed strive for attaining the greatest of the worlds. 

48. Those who are richly endowed with spiritual know ledge, those who are engaged in the worship of Hari attain the greatest abode, a return from which is difficult to get.

49. He is the liberator from the worldly existence, he from whom the universe is born; from whom it attains consciousness and in whom it is dissolved. 

50. A person is liberated from the worldly existence on worshipping that Lord of Devas who appears to be one endowed with attributes, though he is really devoid of them, who is the supreme and the infinite deity.