श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: दशम: अध्याय: श्री शुक उवाच - Shree Shuka said - अथ सिन्धुसौवीरपते रहूगणस्य व्रजत इक्षुमत्यास्तटे तत्कुलपतिना शिबिकावाहपुरुषान्वेषणसमये दैवेनोपसादित: स द्विजवर उपलब्ध एष पीवा युवा संहननाङ्गो गोखरवद्धुरं वोढुमलमिति पूर्वविष्टिगृहितै: सह गृहीत: प्रसभमतदर्ह उवाह शिबिकां स महानुभाव: ॥१॥

अथ सिन्धु-सौवीर-पते: Then, Sindhu Sauveera' king's
रहूगणस्य व्रजत: इक्षुमत्या:-तटे Rahugana's walking, on Ikshumati's banks तत्-कुलपतिना शिबिका-वाह-पुरुष- by his leader, the palanquin bearers अन्वेषण-समये दैवेन-उपसादित: looking for, at that time, by providence presented स: द्विज-वर: उपलब्ध: that Braahmana eminent found एष:-पीवा युवा संहनन-अङ्ग: he is stout, young and muscular limbed गो-खर-वद्-धुरम् a cow, donkey like heavy वोढुम्-अलम्-इति to carry is proper thus पूर्व-विष्टि-गृहितै: सह गृहीत: un paid caught hold of, with held प्रसभम्-अतत्-अर्ह very much unsuitable for that purpose उवाह शिबिकाम् स: महानुभाव: lifting the palanquin, that highly dignified Then the King of the province of Sindhu and Sauveera, Rahugana, was going by the banks of the river Ikshumati. The leader of his palanquin bearers was looking for a person to bear the palanquin, when presented by providence they found this eminent Braahmana, and took him to be a proper bearer because he was stout, young and muscular in body. He was employed in the task without wages, with other men who were also employed without wages. This dignified Braahmana lifted up the palanquin even though he was unworthy of such a job.


यदा हि द्विजवरस्येषुमात्रावलोकानुगतेर्न समाहिता पुरुषगतिस्तदा विषमगतां स्वशिविकां रहूगण उपधार्य पुरुषानधिवहत आह हे वोढार: साध्वतिक्रमत किमिति विषममुह्यते यानमिति ॥२॥
यदा हि when indeed
द्विज-वरस्य-इषु-मात्र- the Braahmana eminent, an arrow's measure अवलोक-अनुगते:-न looking at and following, did not समाहिता पुरुष-गति:- fall in line with the men's speed तदा विषम-गताम् then irregularly borne स्व-शिविकाम् रहूगण उपधार्य own palanquin, Rahugana noticing पुरुषान्-अधिवहत: आह the men bearing said हे वोढार: साधु-अतिक्रमत 'O bearers! walk well किम्-इति विषमम्-उह्यते what is this? irregularly is borne यानम्-इति the vehicle' When the eminent Braahmana, up to the measure of an arrow did not fall in line with the speed of the other bearers, because of his watching the earth and following, Rahugana noticed that his palanquin was being irregularly carried. So he called the bearers and said, 'O Bearers! walk in a proper gait. What is this? the vehicle is borne irregularly?'


अथ त ईश्वरवच: सोपालम्भमुपाकर्ण्योपायतुरीयाच्छङ्कितमनसस्तं विज्ञापयाम्बभूवु: ॥३॥
अथ ते ईश्वर-वच: thereafter, they master's words
स-उपालम्भम्-उपाकर्ण्य- with reproach hearing उपाय-तुरीयात्-उरीयात्- ways of punishment, thinking of, शङ्कित-मनस:-तम् afraid in mind, him विज्ञापयाम्-बभूवु: to submission began Thereafter, on hearing the reproachful words of their master, they were afraid of the punishment and were afraid in the mind, they submitted to him,….


न वयं नरदेव प्रमत्ता भवन्नियमानुपथा: साध्वेव वहाम: । अयमधुनैव नियुक्तोऽपि न द्रुतं व्रजति नानेन सह वोढुमु ह वयं पारयाम इति ॥४॥
न वयम् नरदेव प्रमत्ता: not we O King! Are lax
भवत्-नियम-अनुपथा: by rules yours abide साधु-एव वहाम: well only bear अयम्-अधुना-एव नियुक्त:-अपि this just now employed only न द्रुतम् व्रजति does not fast walk न-अनेन सह वोढुम्-उ ह not him with to bear indeed वयम् पारयाम: इति we are able thus O King! We are not faltering. We abide by your rules and bear the palanquin well only. This fellow who is employed just now, does not walk fast and so we are not able to bear with him. Thus.


सांसर्गिको दोष एव नूनमेकस्यापि सर्वेषां सांसर्गिकाणां भवितुमर्हतीति निश्चित्य निशम्य कृपणवचो राजा रहूगण उपासितवृद्धोऽपि निसर्गेण बलात्कृत ईषदुत्थितमन्युरविस्पष्टब्रह्मतेजसं जातवेदसमिव रजसाऽऽवृतमतिराह ॥५॥
सांसर्गिक: दोष: एव company's fault only
नूनम्-एकस्य-अपि certainly of one also सर्वेषाम् सांसर्गिकाणाम् for all in the company भवितुम्-अर्हति-इति निश्चित्य to become is possible, this ascertaining निशम्य कृपण-वच: and hearing the piteous words राजा रहूगण: King Rahugana उपासित-वृद्ध:-अपि (though) having sat with the elders even निसर्गेण बलात्-कृत by Kshatriya nature prevailing ईषत्-उत्थित-मन्यु:- somewhat arising of anger अविस्पष्ट-ब्रह्म-तेजसम् unclear spiritual glory जातवेदसम्-इव of the fire like रजसा-आवृत-मति:-आह by Rajas Guna, or ashes, covered mind, said King Rahugana ascertained that if in a company one person is at fault, it effects the other people in that company. He also listened to the piteous words of the other palanquin bearers. Though he had been sitting at the feet of the elders and sages, he was overcome by his Kshatriya nature, and so being effected by Rajas, with somewhat anger arising, like fire, he said to the Braahmana, whose spiritual glory was not evident like an amber's brilliance covered by (Rajas) the ashes.


अहो कष्टं भ्रातर्व्यक्तमुरु परिश्रान्तो दीर्घमध्वानमेक एव ऊहिवान् सुचिरं नातिपीवा न संहननाङ्गो जरसा चोपद्रुतो भवान् सखे नो एवापर एते सङ्घ- ट्टिन इति बहु विप्रलब्धोऽप्यविद्यया रचितद्रव्यगुणकर्माशय स्वचरमकलेवरेऽवस्तुनि संस्थानविशेषेऽहं ममेत्यनध्यारोपितमिथ्याप्रत्ययो ब्रह्मभूतस्तूष्णीं शिबिकां पूर्ववदुवाह ॥६॥
अहो कष्टम् भ्रात:- What a pity! Brother
व्यक्तम्-उरु परिश्रान्त: evidently very tired दीर्घम्-अध्वानम्-एक एव long road alone only ऊहिवान् सुचिरम् have borne for long न-अति-पीवा न संहनन-अङ्ग: not very stout, not of muscular limbs जरसा च-उपद्रुत: भवान् by age and are oppressed you सखे नो एव-अपरे एते friend! Not even others these सङ्घट्टिन: इति associates, this बहु विप्रलब्ध:-अपि-अविद्यया very much rebuked also, by ignorance रचित-द्रव्य-गुण-कर्म-आशय evolved the elements, gunas, actions' fruits स्व-चरम-कलेवरे- in own ultimate body अवस्तुनि संस्थान-विशेषे- unreal put together in a particular way अहम् मम-इति-अनध्यारोपित me and mine this not entertaining मिथ्या-प्रत्यय: ब्रह्मभूत:-तूष्णीम् false notion, with Brahma merged, quietly शिबिकाम् पूर्व-वद्-उवाह the palanquin before like bore O Brother! What a pity! It is evident that your are very tired, by bearing this palanquin all alone on this long road . You are not very stout or muscular in limbs and are also oppressed by age. These associates are not like this. He being thus rebuked also, and as he was merged in Brahman, he did not identify with this his ultimate body which actually is not real, as it is just a combination of the elements, gunas and the results of ones action. Nor did he entertain any false notions of Me and Mine, and quietly bore the palanquin as before.


अथ पुन: स्वशिबिकायां विषमगतायां प्रकुपित उवाच रहूगण: किमिदमरे त्वं जीवन्मृतो मां कदर्थीकृत्य भर्तृशासनमतिचरसि प्रमत्तस्य च ते करोमि चिकित्सां दण्डपाणिरिव जनताया यथा प्रकृतिं स्वां भजिष्यस इति ॥७॥
अथ पुन: स्व-शिबिकायाम् then, again, his palanquin
विषम-गतायाम् irregularly borne प्रकुपित उवाच रहूगण: enraged said Rahugana किम्-इदम्-अरे त्वम् What is this O you जीवन्-मृत: माम् कदर्थीकृत्य living but dead, me ignore भर्तृ-शासनम्-अतिचरसि master's command transgress प्रमत्तस्य च ते perverse and of your करोमि चिकित्साम् will chastises दण्डपाणि:-इव Yama like जनताया: यथा प्रकृतिम् of the people so that, senses स्वाम् भजिष्यसे इति yours will come to, thus Then again, when his palanquin was irregularly borne, Rahugana was highly enraged and said, 'O You! What is this? Though living, you are as good as dead. You ignore my presence and transgress your master's command. Perverse that you are, I will chastises you as Yama chastisises the people, so that you will come to your senses'. Thus.


एवं बह्वबद्धमपि भाषमाणं नरदेवाभिमानं रजसा तमसानुविद्धेन मदेन तिरस्कृताशेषभगवत्प्रियनिकेतं पण्डितमानिनं स भगवान् ब्राह्मणो ब्रह्मभूत: सर्वभूतसुहृदात्मा योगेश्वरचर्यायां नातिव्युत्पन्नमतिं स्मयमान इव विगतस्मय इदमाह ॥८॥
एवम् बहु-अबद्धम्-अपि like this, much non-sense also
भाषमाणम् नरदेव-अभिमानम् speaking, by the men's ruler's pride रजसा तमसा-अनुविद्धेन by Rajas and Tamas pierced, मदेन तिरस्कृत- by infatuation insulting अशेष-भगवत्-प्रिय-निकेतम् collectively The Lord's loving abode (the devotees) पण्डित-मानिनम् स: (himself) wise considering he भगवान् ब्राह्मण: ब्रह्मभूत: the worshipful Braahmana, one with Brahman सर्व-भूत-सुहृत्-आत्मा all beings' friend and soul योगेश्वर-चर्यायाम् in Yoga eminent's behaviour न-अति-व्युत्पन्न-मतिम् not very aware minded स्मयमान इव smilingly like विगत-स्मय इदम्-आह without pride this said Like this, the ruler of men was speaking a lot of non-sense, inflated by infatuation and because of the effect of Rajas and Tamas. He was insulting the totality of the devotees who are a favourite resort of The Lord. To him, who was considering himself wise but was unaware of the ways of the eminent Yogis, the worshipful Braahmana, who was one with Brahman and was a friend and the very soul of all the beings, and was without pride, with a smile said this ....


ब्राह्मण उवाच - The Braahmana said - त्वयोदितं व्यक्तमविप्रलब्धं भर्तु: स मे स्याद्यदि वीर भार: ।
गन्तुर्यदि स्यादधिगम्यमध्वा पीवेति राशौ न विदां प्रवाद: ॥९॥
त्वया-उदितम् by you said
व्यक्तम्-अविप्रलब्धम् evidently not reproachful भर्तु: स: मे स्यात्- of the bearer, that, mine may be यदि वीर भार: if, O King! Weight गन्तु:-यदि स्यात्- for the goer if may be अधिगम्यम्-अध्वा for going by road पीवा-इति राशौ stoutness this is of the body न विदाम् प्रवाद: not by the wise is refuted 'O King! What you have said is right and not reproachful. That the weight may be for the bearer, as the road is for the walker and stoutness is for the body. I and the wise do not refute this.'


स्थौल्यं कार्श्यं व्याधय आधयश्च क्षुत्तृड् भयं कलिरिच्छा जरा च ।
निद्रा रतिर्मन्युरहंमद: शुचो देहेन जातस्य हि मे न सन्ति ॥१०॥
स्थौल्यम् कार्श्यम् stoutness, leanness,
व्याधय: आधय:-च ailments, worries, क्षुत्-तृड् भयम् hunger, thirst, fear, कलि:-इच्छा जरा च strife, desire, age, and निद्रा रति:-मन्यु:- sleep, sense attachments, anger, अहम् मद: शुच: ego, vanity, grief, देहेन जातस्य हि by the body are borne मे न सन्ति to me are not The feeling of stoutness, lean-ness, physical ailments, mental worries, hunger, thirst, fear, strife, desire, old age, sleep, sense attachments, anger, ego, vanity and grief are all borne by the identification with the body, they are not in me.


जीवन्मृतत्वं नियमेन राजन् आद्यन्तवद्यद्विकृतस्य दृष्टम् ।
स्वस्वाम्यभावो ध्रुव ईड्य यत्र तर्ह्युच्यतेऽसौ विधिकृत्ययोग: ॥११॥
जीवन्-मृतत्वम् नियमेन life and death, as a rule,
राजन् आदि-अन्त-वत्- O King! beginning and end like यत्-विकृतस्य दृष्टम् in that which undergoes transformation is seen स्व-स्वाम्य-भाव: ध्रुव: ones master's relation, certainly ईड्य: यत्र तर्हि- is desireable where, then उच्यते-असौ विधि-कृत्य-योग: it is said this, as providence fixed relation O King! As a rule, life and death, like beginning and end, are seen in that which undergoes transformation. The relation of servant master is fixed by providence and should desireably be taken as such.


विशेषबुद्धेर्विवरं मनाक् च पश्याम यन्न व्यवहारतोऽन्यत् ।
क ईश्वरस्तत्र किमीशितव्यं तथापि राजन् करवाम किं ते ॥१२॥
विशेष-बुद्धे:-विवरम् for difference to ascertain, justification
मनाक् च पश्याम slightest and I see यत्-न व्यवहारत: अन्यत् which not for convention, other than क: ईश्वर:-तत्र who is master there किम्-ईशितव्यम् what is to be served तथा-अपि राजन् even then, O King! करवाम किम् ते What may be done for you I do not see the slightest justification to ascertain the difference, which is nothing other than for convention purpose. Who is the master here, and what service is to be done? Yet, O King! do say what do you want me to do for you.


उन्मत्तमत्तजडवत्स्वसंस्थां गतस्य मे वीर चिकित्सितेन ।
अर्थ: कियान् भवता शिक्षितेन स्तब्धप्रमत्तस्य च पिष्टपेष: ॥१३॥
उन्मत्त-मत्त-जडवत्- lunatic, infatuated, dunce like
स्व-संस्थाम् गतस्य मे in own self established, to me वीर चिकित्सितेन O Valiant King! By treating अर्थ: कियान् object what भवता शिक्षितेन by you taught स्तब्ध-प्रमत्तस्य a dunce infatuated च पिष्ट-पेष: and grounded to grind O Valiant King! What is the object of treating or educating a lunatic, infatuated and dunce like me, who is established in his own self? Correcting a dunce and lunatic is like grinding the floor which is already grounded.


श्री शुक उवाच - Shri Shuka said - एतावदनुवादपरिभाषया प्रत्युदीर्य मुनिवर उपशमशील उपरतानात्म्यनिमित्त उपभोगेन कर्मारब्धं व्यपनयन् राजयानमपि तथोवाह ॥१४॥
एतावद्-अनुवाद-परिभाषया this much by statement of facts
प्रत्युदीर्य मुनिवर उपशमशील having said, the great sage peaceful by nature उपरत-अनात्म्य-निमित्त had ceased, identification (with body), the cause उपभोगेन कर्म-आरब्धम् having experienced Karma's stock व्यपनयन् राजयानम्-अपि to exhaust, the palanquin also तथा-उवाह like before bore The great sage, peaceful by nature, said this much as a statement of facts. He had long ceased identification with the body, but to exhaust the stock of the past karmas, he bore the royal palanquin as before.


स चापि पाण्डवेय सिन्धुसौवीरपतिस्तत्त्वजिज्ञासायां सम्यक् श्रद्धयाधिकृताधिकारस्तद्धृदयग्रन्थिमोचनं द्विजवच आश्रुत्य बहुयोगग्रन्थसम्मतं त्वरयावरुह्य शिरसा पादमूलमुपसृत: क्षमापयन् विगतनृपदेवस्मय उवाच ॥१५॥
स: च-अपि पाण्डवेय he and also O Pareekshit!
सिन्धु-सौवीर-पति:- the Sindhu Sauveera ruler तत्त्व-जिज्ञासायाम् in the true knowledge enquiry सम्यक् श्रद्धया- genuine faith अधिकृत-अधिकार:- acquired qualification तत्-हृदय-ग्रन्थि-मोचनम् his heart knots (of ignorance) resolving द्विज-वच: आश्रुत्य The Braahmana's words hearing बहु-योग-ग्रन्थ-सम्मतम् by many spiritual works advocated त्वरया-अवरुह्य quickly alighted शिरसा पाद-मूलम्-उपसृत: by head feet soles nearing क्षमापयन् asked forgiveness विगत-नृपदेव-स्मय: उवाच devoid of people's ruler pride, said O Pareekshit! And he, the ruler of Sindhu and Sauveera, who by his genuine faith in the enquiry of the True knowledge, had acquired the qualification for it, had his knots of ignorance resolved by the words of the Braahmana, which are also advocated by the scriptures. He, then quickly alighted and went near the soles of the feet of the Braahmana, and with bowed head asked for forgiveness, and devoid of the pride of being the ruler of the people, said..


कस्त्वं निगूढश्चरसि द्विजानां बिभर्षि सूत्रं कतमोऽवधूत: ।
कस्यासि कुत्रत्य इहापि कस्मात् क्षेमाय नश्चेदसि नोत शुक्ल: ॥१६॥
क:-त्वम् निगूढ:-चरसि who are you, secretly go about
द्विजानाम् बिभर्षि सूत्रम् of the Braahmanas' wear the thread कतम:-अवधूत: are you a recluse कस्य-असि कुत्रत्य whose are you (a son) from where (have you come) इह-अपि कस्मात् here also how (have come) क्षेमाय न:-चेत्-असि welfare ours is it that you are न उत शुक्ल: not indeed Kapila Who are you going about incognito? You wear the sacred thread of the Braahmanas? Are you a recluse? Whose son are you and from where have you come here? Is it for our welfare? Or are you not the sage Kapila?


नाहं विशङ्के सुरराजवज्रान्न त्र्यक्षशूलान्न यमस्य दण्डात् ।
नाग्न्यर्कसोमानिलवित्तपास्त्राच्छङ्के भृशं ब्रह्मकुलावमानात् ॥१७॥
न-अहम् विशङ्के सुरराज-वज्रात्- not I fear, Indra's thunderbolt
न त्र्यक्ष-शूलात्- not Shiva's trident न यमस्य दण्डात् nor Yama's rod न-अग्नि-अर्क-सोम- not Fire, Sun, Moon अनिल-वित्तप-अस्त्रात्- Wind, Kuber's weapons शङ्के भृशम् afraid terribly ब्रह्म-कुल-अवमानात् Braahmana race's insult I do not fear Indra's thunderbolt, not Shiva's trident, nor Yama's rod, not even the weapons of Fire god, Sun god, Moon god, Wind god and Kuber, the god of riches. I do very much fear the disrespect of the race of the Braahmanas.


तद् ब्रूह्यसङ्गो जडवन्निगूढविज्ञानवीर्यो विचरस्यपार: ।
वचांसि योगग्रथितानि साधो न न: क्षमन्ते मनसापि भेत्तुम् ॥१८॥
तत् ब्रूहि-असङ्ग: जडवत्- that say, unattached, dunce like,
निगूढ-विज्ञान-वीर्य:- undisclosed, profound wisdom, greatness विचरसि-अपार: roam, of infinite glory वचांसि योग-ग्रथितानि words with self-knowledge replete साधो न न: क्षमन्ते O Pious sage! are not to us are understandable मनसापि भेत्तुम् by intuition penetrate O Pious sage! Do say that to us. And also say why as a non-attached, dunce like, with undisclosed profound wisdom, you of infinite glory roam about. Your words replete with self-knowledge are not understood by us and are not penetrable even by intuition.


अहं च योगेश्वरमात्मतत्त्वविदां मुनीनां परमं गुरुं वै ।
प्रष्टुं प्रवृत्त: किमिहारणं तत् साक्षाद्धरिं ज्ञानकलावतीर्णम् ॥१९॥
अहम् च योग-ईश्वरम्- I and Yoga's master
आत्म-तत्त्व-विदाम् of Self knowledge knowing मुनीनाम् परमम् गुरुम् of the sages the highest preceptor वै प्रष्टुम् प्रवृत्त: indeed to ask proceeding किम्-इह-अरणम् what here asylum तत् साक्षात्-हरिम् that himself Hari ज्ञान-कला-अवतीर्णम् knowledge to impart descended And, here, I was proceeding to ask Lord Kapila, the master of Yoga, the knower of self Knowledge, the supreme preceptor of the sages, Hari Himself, as to what was the ultimate true asylum here in this world!


स वै भवाँल्लोकनिरीक्षणार्थमव्यक्तलिङ्गो विचरत्यपिस्वित् ।
योगेश्वराणां गतिमन्धबुद्धि: कथं विचक्षीत गृहानुबन्ध: ॥२०॥
स: वै भवान्-लोक-निरीक्षण-अर्थम्- He indeed you, the world's to examine purpose
अव्यक्त-लिङ्ग: विचरति- undisclosed identity roam अपिस्वित् योगेश्वराणाम् गतिम्- is it of the Yoga's master's ways अन्ध-बुद्धि: कथम् blinded intellect how come विचक्षीत गृह-अनुबन्ध: will see, home tied Is it indeed that He (Kapila) as you with undisclosed identity, Who roams about for the purpose of examining the world. How can he who is tied to the house and is blinded in the intellect understand the ways of the masters of Yoga?


दृष्ट: श्रम: कर्मत आत्मनो वै भर्तुर्गन्तुर्भवतश्चानुमन्ये ।
यथासतोदानयनाद्यभावात् समूल इष्टो व्यवहारमार्ग: ॥२१॥
दृष्ट: श्रम: कर्मत: have experienced weariness from work
आत्मन: वै भर्तु:-गन्तु:- in (my) self indeed, by bearing and walking भवत:-च-अनुमन्ये of yours and infer यथा-असता-उद-आनयन- like by unreal (pot), water bringing आदि-अभावात् समूल etc., is absent at the bottom इष्ट: व्यवहार-मार्ग: (the world seems) real, the interaction path I have experienced fatigue while doing work, (like fighting, etc,) and infer that your walking while bearing a load must also be fatiguing. When water cannot be carried in an unreal pot, the path of interaction in the material world should have reality at its bottom.


स्थाल्यग्नितापात्पयसोऽभितापस्तत्तापतस्तण्डुलगर्भरन्धि: ।
देहेन्द्रियास्वाशयसन्निकर्षात् तत्संसृति: पुरुषस्यानुरोधात् ॥२२॥
स्थाली-अग्नि-तापात्-पयस:- a kettle, by fire's heat water
अभिताप:-तत्-तापत:-तण्डुल- is heated, by that heat rice गर्भ-रन्धि: till inside is cooked देह-इन्द्रिय-असु- by body, senses and life force आशय-सन्निकर्षात् mind's proximity तत्-संसृति: that experience पुरुषस्य-अनुरोधात् to the soul is transmitted It is seen that the water in the kettle placed on the fire gets heated, and the rice in that hot water is cooked till inside. Likewise, due to the soul's proximity to the body, senses, life force and the mind, their experiences are transferred to the soul.


शास्ताभिगोप्ता नृपति: प्रजानां य: किङ्करो वै न पिनष्टि पिष्टम् ।
स्वधर्ममाराधनमच्युतस्य यदीहमानो विजहात्यघौघम् ॥२३॥
शास्ता-अभिगोप्ता ruler protector
नृपति: प्रजानाम् king (is) of the people य: किङ्कर: वै he who is a servant certainly न पिनष्टि पिष्टम् (he) does not grind the ground स्व-धर्मम्- own duties (carrying out) आराधनम्-अच्युतस्य is worship of Achyuta (The Lord) यत्-ईहमान: that doing विजहाति-अघ-औघम् rids (himself) sins' stock A king is the ruler and a protector of the people. One (a king) who is a servant (of the people) does not grind the ground. By carrying out ones own duties, one performs worship to Achyuta, The Lord, and thereby rids himself of the stock of his sins.


तन्मे भवान्नरदेवाभिमानमदेन तुच्छीकृतसत्तमस्य ।
कृषीष्ट मैत्रीदृशमार्तबन्धो यथा तरे सदवध्यानमंह: ॥२४॥
तत्-मे भवान्- therefore, to me, you
नर-देव-अभिमान- (because of) men's ruler consciousness मदेन तुच्छी-कृत-सत्तमस्य vanity, belittled the most holy कृषीष्ट मैत्री-दृशम्- cast friendly look आर्त-बन्धो यथा तरे O of the oppressed friend! so that (I) may be rid सद्-अवध्यानम्-अंह: to the pious disrespectful sin I have belittled you, the most holy, because of the vanity of king consciousness. Therefore, O friend of the oppressed! Do cast a friendly look at me, so that I may be rid of the sin of having being disrespectful to the pious souls.


न विक्रिया विश्वसुहृत्सखस्य साम्येन वीताभिमतेस्तवापि ।
महद्विमानात् स्वकृतात्धि मादृङ्नङ्क्ष्यत्यदूरादपि शूलपाणि: ॥२५॥
न विक्रिया विश्व-सुहृत्-सखस्य no agitation in the world's well-wisher and friend
साम्येन by being undifferentiating वीता-अभिमते:- overcome identification (with the body) तव-अपि of yours also महत्-विमानात् (but) by exalted soul's insult स्व-कृतात्-हि- by ones own (mis)deed मादृङ्नङ्क्ष्यति- me like perish अदूरात्-अपि शूलपाणि: soon, also be it Lord Shiva Even though there is no agitation in you, who are a well-wisher and a friend of the world, and because of undifferentiating outlook you have no identification with the body, yet people like me, by their misdeed of having insulted the pious souls will soon perish, even if he were Lord Shiva.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे दशमोऽध्याय: ॥१०॥ Thus ends the tenth discourse in Book Five of the great and glorious Bhaagavata-Puraana.