Once, I was tormented by envy whenever I saw the prosperity of others. This restlessness of mind led me to harm others—not just through my actions, but also in thought and speech. The consequences of these misdeeds fell squarely upon me alone, burning me with affliction and sorrow. Even before birth, while still in the womb, a being laments in many ways, sometimes aloud, sometimes in silence, mourning its fate. Yet, after birth, there is hope. By seeking the company of the virtuous and listening to the glorious deeds of Viṣṇu, the mind becomes purified. Performing righteous acts and worshipping with devotion the lotus feet of Lakṣmīpati Nārāyaṇa—the inner soul of all worlds, embodiment of truth, knowledge, and bliss, upholder of all realms, honored by gods, demons, yakṣas, gandharvas, rākṣasas, serpents, sages, and kinnaras—one holds in the heart the secret wisdom of the Vedas and Upaniṣads. This wisdom alone can sever the unbearable bondage of saṃsāra. Thus resolved, the soul aspires: “I shall cross over this house of suffering, the abode of endless impressions.” O sage Nārada, at the moment of birth, the embodied being still in the womb is tormented by the winds within, causing pain to its mother. Bound by the fetters of past karma, it is forced through the birth passage, experiencing all the torments at once. Pressed by the mechanism of birth, the being suffers intensely and, as it emerges into the world, falls into unconsciousness. When the newborn first touches the external air, all the past sufferings are forgotten—lost to memory—yet the pain of the present remains, intensified by ignorance. Entering infancy, the child’s body is smeared with its own excrement and urine, afflicted by inner and outer pains. Unable to speak, tormented by hunger and thirst, it cries out, and those around offer milk and comforts, believing this will soothe it. Thus, the infant endures many bodily sufferings, utterly dependent on others, unable even to fend off biting insects. In childhood, new pains arise: being scolded or beaten by parents and teachers, wandering about, playing in dust, ashes, and mud, constantly quarreling, remaining unclean, and being forced into many tasks, powerless to resist. Youth brings its own trials. The young are troubled by the pursuit of wealth, its protection, and inevitable loss. Deluded by illusion, their minds are clouded by desire and anger, ever envious, seeking others’ possessions and companions. Their thoughts are consumed by providing for sons, friends, and wives, tainted by vain pride. When their loved ones fall ill, they abandon all else, yet are themselves overwhelmed by inner suffering, eventually approaching the funeral pyre as fate demands. In this anxious state, countless worries fill the mind: “How will the family survive? Where has the horse gone? Why have the cows not returned? My crops are lost for lack of wisdom, and my sons are always weeping. Livelihood is unattainable, and the oppression from the king is unbearable. I am incapable of enterprise, and my companions are all unreliable.” Overcome by constant anxiety, unable to relieve his own distress, he reproaches fate: “Fie upon destiny! Why was I created, so devoid of fortune?” As old age approaches, the body trembles, afflicted by breathlessness, coughs, and clouded vision. The throat is choked with phlegm, and he is scolded by sons, wife, and others. Anxious thoughts arise: “When will death come? After I die, who will protect the house, fields, and property I acquired? To whom will they belong?” When his wealth is taken by others, he worries for his sons and their survival. Overwhelmed by sorrow and attachment, sighing deeply, he recalls and forgets the deeds of his life, while death draws ever nearer. Afflicted by disease and burning within, he shifts restlessly from bed to cot, tormented by hunger and thirst. In misery, he begs for water, but those nearby, themselves feverish, refuse, saying it is not beneficial. He grows resentful and dull-witted. At last, unable to move his limbs, surrounded by weeping relatives and friends, incapable of speech, his mind still clings to thoughts of wealth and property. Tears fill his eyes, his throat rattles, and as his life departs, he is seized by Yama’s messengers, bound with fetters, and carried off to experience hell and other realms, as before. In this way, all beings, until the exhaustion of their karma, undergo intense suffering. Therefore, one should practice supreme knowledge, for through knowledge alone is liberation attained. To be freed from worldly existence, one must diligently cultivate this highest wisdom. Who, indeed, is as foolish as the one who does not serve Hari? Those attached to desires and not to Viṣṇu inevitably fall into suffering. Even while alive, those devoid of knowledge are tormented in hell—alas! The ignorant, enveloped in great delusion, imagine this world to be eternal. He who does not worship Viṣṇu, the destroyer of worldly bondage, is truly a great sinner. Yet even a caṇḍāla devoted to meditation on Hari attains supreme happiness, O brāhmaṇa. Why, then, would sinful, foolish men, full of anxiety, not go to ruin? Having obtained this rare human birth, the wise should strive for the good of the next world. They attain the supreme state, from which there is no return. He in whom dissolution occurs is the liberator from worldly existence. By worshipping that Lord of gods, one is freed from saṃsāra. For those bound by worldly fetters, suffering is indeed manifold. “By what means can liberation be attained? Tell me that, O possessor of austerity. And how can their sufferings be destroyed?” you may ask. Know this: overcome by desire, a man becomes greedy; from greed, anger arises. When the intellect is lost, he again commits sin. Thus, the path is clear: seek supreme knowledge, worship Viṣṇu, and cross over the ocean of suffering to liberation.