श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: द्वादश: अध्याय: रहूगण उवाच - Rahugana said - नमो नम: कारणविग्रहाय स्वरूपतुच्छीकृतविग्रहाय ।
नमोऽवधूत द्विजबन्धुलिङ्गनिगूढनित्यानुभवाय तुभ्यम् ॥१॥
नम: नम: कारण-विग्रहाय hail hail, The (Supreme) Cause of forms
स्वरूप-तुच्छीकृत-विग्रहाय by (own) form undermining the form नम:-अवधूत salutations to (you) O Master of Yoga द्विज-बन्धु- a Braahmana in name लिङ्ग-निगूढ- sign undisclosed नित्य-अनुभवाय तुभ्यम् of Eternal Truth, to You O Master of Yoga! Hail, Hail to You. Salutations to You, The Supreme Cause of all forms, whose form as a Braahmana, with the undisclosed sign of being The Eternal Truth, undermines all the forms.


ज्वरामयार्तस्य यथागदं सत् निदाघदग्धस्य यथा हिमाम्भ: ।
कुदेहमानाहिविदष्टदृष्टे: ब्रह्मन् वचस्तेऽमृतमौषधं मे ॥२॥
ज्वर-आमय-आर्तस्य fever disease suffering
यथा-अगदम् सत् like a medicine is निदाघ-दग्धस्य sun scorched यथा हिम-अम्भ: like cold water कुदेहमान-अहि worthless body serpent विदष्ट-दृष्टे: bitten vision ब्रह्मन् वच:-ते-अमृतम्- O Brahman! words yours nectar औषधम् मे is remedy for me O Brahman! Like a medicine is to one suffering from fever, disease, cold water is for the one scorched of the heat of the Sun. Your words are like nectar, a medicine for my vision bitten by the serpent like identification with the worthless body.


तस्माद्भवन्तं मम संशयार्थं प्रक्ष्यामि पश्चादधुना सुबोधम् ।
अध्यात्मयोगग्रथितं तवोक्तमाख्याहि कौतूहलचेतसो मे ॥३॥
तस्मात्-भवन्तम् therefore, to you
मम संशय-अर्थम् for my doubts to clear प्रक्ष्यामि पश्चात्- will ask later अधुना सुबोधम् just now in easy way अध्यात्म-योग- with spiritual import ग्रथितम् तव- penetrated, your उक्तम्-आख्याहि teachings do say कौतूहल-चेतस: मे inquisitive mind my (is) To clear my doubts, I will refer to you later. Just now, do tell me of your teachings penetrated with spiritual import in an easy way, because my mind is very inquisitive.


यदाह योगेश्वर दृश्यमानं क्रियाफलं सद्व्यवहारमूलम् ।
न ह्यञ्जसा तत्त्वविमर्शनाय भवानमुष्मिन् भ्रमते मनो मे ॥४॥
यत्-आह योगेश्वर that (which) (you) said O Master of Yoga!
दृश्यमानम् क्रिया-फलम् visible actions effects सत्-व्यवहार-मूलम् not illusory are interaction only न हि-अञ्जसा not indeed certainly तत्त्व-विमर्शनाय in Truth's enquiry भवान्-अमुष्मिन् You in this भ्रमते मन: मे confuses my mind (is) O Master of Yoga! That which you said, that the effect in this action is visible, and is not illusory. Yet, it is just a relative interaction and certainly does stand as a ground for enquiry into the Truth, and so it confuses my mind.


ब्राह्मण उवाच - The Braahmana said - अयं जनो नाम चलन् पृथिव्यां य: पार्थिव: पार्थिव कस्य हेतो: ।
तस्यापि चाङ्घ्र्योरधि गुल्फजङ्घाजानूरुमध्योरशिरोधरांसा: ॥५॥
अयम् जन: नाम this person certainly
चलन् पृथिव्याम् walking on the earth य: पार्थिव: पार्थिव who is of the earth (a part), O King! कस्य हेतो: तस्य-अपि for what reason, his also च-अङ्घ्र्यो:-अधि and feet's above गुल्फ-जङ्घा- the ankles, the shanks, जानु-ऊरु-मध्य-उर the knees, the thighs, the waist, the chest शिरोधरा-अंसा: the neck and the shoulders O King! This person, who is walking on the earth is certainly a part of the earth itself. For what reason is it so? Even so, above those two feet are the two ankles, two shanks, two knees, two thighs, the waist, the chest, the neck and the two shoulders.


अंसेऽधि दार्वी शिबिका च यस्यां सौवीरराजेत्यपदेश आस्ते ।
यस्मिन् भवान् रूढनिजाभिमानो राजास्मि सिन्धुष्विति दुर्मदान्ध: ॥६॥
अंसे-अधि दार्वी one shoulder on wooden
शिबिका च यस्याम् palanquin, and in which सौवीर-राजा-इति-उपदेश: आस्ते Sauveera king, thus titled is यस्मिन् भवान् in which you रूढ-निज-अभिमान: placing own identity राजा-अस्मि सिन्धुषु-इति ruler I am, in Sindhu this दुर्मद-अन्ध: false pride blinded On one of the shoulders is a wooden palanquin and in which is (sitting another part of the earth) with the title the Sauvé era's king, in which you have placed your own identity, that I am the ruler of Sindhu, and are blinded by this false pride.


शोच्यानिमांस्त्वमधिकष्टदीनान् विष्ट्या निगृह्णन्निरनुग्रहोऽसि ।
जनस्य गोप्तास्मि विकत्थमानो न शोभसे वृद्धसभासु धृष्ट: ॥७॥
शोच्यान्-इमाम्- to be pitied these
त्वम्-अधिकष्ट-दीनान् you more oppressed miserable विष्ट्या निगृह्णन्- without pay employing निरनुग्रह:-असि heartless are जनस्य गोप्ता-अस्मि of the people guardian am I विकत्थमान: न शोभसे bragging, do not appeared fit वृद्ध-सभासु धृष्ट: in the wise assembly, shameless These palanquin bearers, who are to be pitied, are more oppressed and made miserable by your employing them without any pay and shows your heartless-ness. Yet you shamelessly brag that you are a guardian of the people, and so you do not appeared to be fit in the assembly of the wise.


यदाक्षितावेव चराचरस्य विदाम निष्ठां प्रभवं च नित्यम् ।
तन्नामतोऽन्यद् व्यवहारमूलं निरूप्यतां सत् क्रिययानुमेयम् ॥८॥
यदा-क्षितौ-एव when on the earth, only,
चर-अचरस्य विदाम of the mobile and immobile निष्ठाम् प्रभवम् च नित्यम् we know the end and reappearance always तत्-नामत:-अन्यत् then from name other than व्यवहार-मूलम् interaction at the root निरूप्यताम् सत् do say the (basis ) of existence क्रियया-अनुमेयम् by their action is known When we know that whatever mobile and immobile there is, meets an end and reappears again, then, say what is at the root of their interaction other than the name (form), and the basis of their existence other than their actions.


एवं निरुक्तं क्षितिशब्दवृत्तमसन्निधानात्परमाणवो ये ।
अविद्यया मनसा कल्पितास्ते येषां समूहेन कृतो विशेष: ॥९॥
एवम् निरुक्तम् thus what is said
क्षिति-शब्द-वृत्तम्- 'earth' word, statement असत्-निधानात्- is wrong, it is resolved परम-अणव: into the atoms ये अविद्यया मनसा those (atoms) by ignorance of the mind कल्पिता:-ते are imagined they येषाम् समूहेन by whose fusion कृत: विशेष: are made particular (articles) Like this, what is said to be the earth, the object denoted by it, is resolved into atoms. Those atoms are the imagination of the ignorant mind. All articles are made by the fusion of these atoms.


एवं कृशं स्थूलमणुर्बृहद्यद् असच्च सज्जीवमजीवमन्यत् ।
द्रव्यस्वभावाशयकालकर्मनाम्नाजयावेहि कृतं द्वितीयम् ॥१०॥
एवम् कृशम् स्थूलम्-अणु:- like this lean, stout, small,
बृहत्-यत् असत्-च big, that which appears (to us) सत्-जीवम्- the existence of mobile अजीवम्-अन्यत् immobile and others द्रव्य-स्वभाव- substance nature आशय-काल-कर्म- pre-disposition,Time, Karma नाम्ना-अजया- by the name of, unsurpassable अवेहि कृतम् द्वितीयम् know creation of Maayaa Similarly, that which appears to us, of the existence as lean, stout, small big, in the mobile, immobile, know them to be the creation of the unsurpassable Maayaa, known by various names of substance, nature, pre-disposition, Time and Karma.


ज्ञानं विशुद्धं परमार्थमेकमनन्तरं त्वबहिर्ब्रह्म सत्यम् ।
प्रत्यक् प्रशान्तं भगवच्छब्दसंज्ञं यद्वासुदेवं कवयो वदन्ति ॥११॥
ज्ञानम् विशुद्धम् consciousness pure
परम-अर्थम्-एकम्- highest Truth alone अनन्तरम् तु-अबहि:- inside and outside, (having no), ब्रह्म सत्यम् Brahman is True प्रत्यक् प्रशान्तम् the indwelling Self, immutable भगवत्-शब्द-संज्ञम् Bhagavaan word named यत्-वासुदेवम् कवय: वदन्ति which Vaasudeva, the wise call Consciousness alone is the highest Truth, which is one, has no inside or outside. That is Brahman, the immutable indwelling Self, which is known by the name of Bhagavaan and the wise call it Vaasudeva.


रहूगणैतत्तपसा न याति न चेज्यया निर्वपणाद् गृहाद्वा ।
नच्छन्दसा नैव जलाग्निसूर्यैर्विना महत्पादरजोऽभिषेकम् ॥१२॥
रहूगण-एतत्-तपसा न याति O Rahugana! this by asceticism does not come
न च-इज्यया not and by rituals निर्वपणात् गृहात्-वा by charity householder's or न-छ्न्दसा नैव not by Vedas जल-अग्नि-सूर्यै:-विना not also water, fire, Sun, except महत्-पाद-रज:-अभिषेकम् by exalted souls' feet dust bathing (in) O Rahugana! this consciousness does not come by asceticism, by rituals, by charity or by householder's duties, nor by Vedas, or the worship of water, fire, Sun, except by bathing (sprinkling) oneself with the dust of the feet of exalted souls.


यत्रोत्तमश्लोकगुणानुवाद: प्रस्तूयते ग्राम्यकथाविघात: ।
निषेव्यमाणोऽनुदिनं मुमुक्षोर्मतिं सतीं यच्छति वासुदेवे ॥१३॥
यत्र-उत्तम-श्लोक- where, the pure famed Lord's
गुण-अनुवाद: प्रस्तूयते virtues discourses are held ग्राम्य-कथा-विघात: worldly talks are shunned निषेव्यमाण:-अनुदिनम् listening to every day, मुमुक्षो:-मतिम् सतीम् seeker of liberation, mind pure यच्छति वासुदेवे goes to Vaasudeva Where, discourses on the pure famed Lord's virtues are held, which shun the worldly talks, and if listened to everyday, makes the minds of the seeker of liberation pure and concentrated on Vaasudeva.


अहं पुरा भरतो नाम राजा विमुक्तदृष्टश्रुतसङ्गबन्ध: ।
आराधनं भगवत ईहमानो मृगोऽभवं मृगसङ्गाद्धतार्थ: ॥१४॥
अहम् पुरा भरत: नाम राजा I formerly, Bharata named king
विमुक्त-दृष्ट-श्रुत- rid of seen (and) heard (this world and heaven) सङ्ग-बन्ध: attachment bondage आराधनम् भगवत: ईहमान: worship of the Lord, endeavouring to मृग:-अभवम् deer became मृग-सङ्गात्-हत-अर्थ: by deer's attachment, lost the purpose (of Realization) Formerly, I was a king named Bharat, rid of all attachments of the seen world and the heard of heaven and endeavoured to worship the Lord. But, due to my attachment to a deer, in the next birth, I became a deer and so I lost the purpose of God-Realization.


सा मां स्मृतिर्मृगदेहेऽपि वीर कृष्णार्चनप्रभवा नो जहाति ।
अथो अहं जनसङ्गादसङ्गो विशङ्कमानोविवृतश्चरामि ॥१५॥
सा माम् स्मृति:- of that me, the memory
मृग-देहे-अपि वीर of deer's body also, O valiant king! कृष्ण-अर्चन-प्रभवा by Krishna's worship awakened न जहाति अथ: अहम् did not leave, now I जन-सङ्गात्-असङ्ग: from peoples' company, incognito विशङ्कमान:-विवृत:-चरामि afraid, unattached move about O valiant king! That memory of the deer body did not leave me, which was awakened by the worship of Lord Krishna. That is why now, I move about incognito, unattached, away from peoples' company, afraid as I am.


तस्मान्नरोऽसङ्गसुसङ्गजातज्ञानासिनेहैव विवृक्णमोह: ।
हरिं तदीहाकथनश्रुताभ्यां लब्धस्मृतिर्यात्यतिपारमध्वन: ॥१६॥
तस्मात्-नर:-असङ्ग- from that, man, unattached
सुसङ्ग-जात- by good company reaped ज्ञान-असिना-इह-एव by wisdom's sword, here itself विवृक्ण-मोह: severed infatuation हरिम् तत्-ईहा Hari, His stories कथन-श्रुताभ्याम् recounting and listening to लब्ध-स्मृति:- regained memory of याति-अतिपारम्-अध्वन: reaches the farthest end of the (worldly) road Therefore, man, unattached, by the sword of wisdom gained from good company, severs all infatuations, and by recounting and listening to Hari's stories, regains His memory and reaches the farthest end of the worldly road.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे ब्राह्मणरहूगणसंवादे द्वादशोऽध्याय: ॥१२॥ Thus ends the twelfth discourse, forming part of the dialogue between the Braahmana and king Rahugana, in Book Five of the great and glorious Bhaagavata-Puraana.