श्रीमद्भागवतमहापुराणम् पंचम: स्कन्ध: त्रयोदश: अध्याय: ब्राह्मण उवाच - The Braahmana said - दुरत्ययेऽध्वन्यजया निवेशितो रजस्तम: सत्त्वविभक्तकर्मदृक् ।
स एष सार्थोऽर्थपर: परिभ्रमन् भवाटवीं याति न शर्म विन्दति ॥१॥
दुरत्यये-अध्वनि- difficult to go till the end, on path
अजया निवेशित: by the unconquerable, (Maayaa) put रज:-तम: सत्त्व- by Rajas, Tamas, Sattva विभक्त-कर्म-दृक् divided activities involved in स: एष: सार्थ:- that this company of merchants अर्थपर: परिभ्रमन् for the purpose of acquiring wealth, goes about भव-अटवीम् याति worldly (mundane existence) forest, goes to न शर्म विन्दति does not peace achieve That this company of merchants, by the unconquerable (beginingless) Maayaa, is put on the path, the end of which is difficult to reach. It gets involved In the various activities divided by the dominant Sattva, Rajas and Tamas, roams about for the purpose of acquiring wealth, and reaches the mundane existence's forest where it attains no peace.


यस्यामिमे षण्नरदेव दस्यव: सार्थं विलुम्पन्ति कुनायकं बलात् ।
गोमायवो यत्र हरन्ति सार्थिकं प्रमत्तमाविश्य यथोरणं वृका: ॥२॥
यस्याम्-इमे षट्-नरदेव in which (the forest) these six, O ruler of men!
दस्यव: सार्थम् विलुम्पन्ति plunderers the company rob कुनायकम् बलात् the unworthy chief forcefully गोमायव: यत्र हरन्ति jackals just as, drag away सार्थिकम् प्रमत्तम्- member of the company, unwary आविश्य यथा-उरणम् वृका: accessing (the camp) like a sheep, the wolves O ruler of men! In this forest, this company led by an unworthy chief, is robbed by six plunderers, and finding access into the camp, an unwary member of the company is forcefully dragged away by the jackals, just as a sheep is carried away by the wolves from its herd.


प्रभूतवीरुत्तृणगुल्मगह्वरे कठोरदंशैर्मशकैरुपद्रुत: ।
क्वचित्तुगन्धर्वपुरं प्रपश्यति क्वचित्क्वचिच्चाशुरयोल्मुकग्रहम् ॥३॥
प्रभूत-वीरूत्-तृण-गुल्म-गह्वरे numerous creepers, grass, shrubs, dense
कठोर-दंशै:-मशकै:-उपद्रुत: sharp bites by mosquitoes harassed क्वचित्-तु-गन्धर्व-पुरम् somewhere indeed Gandharvas city प्रपश्यति क्वचित्-क्वचित्-च- witnesses, sometimes somewhere and आशु-रय-उल्मुक-ग्रहम् in fast speed firebrand planet There, in that forest, dense with numerous creepers, grass, shrubs, harassed by sharp bites of mosquitoes, sometimes witnesses in the sky, the city of Gandharvas and sometimes the fast fleeting firebrand like planet.


निवासतोयद्रविणात्मबुद्धिस्ततस्ततोधावति भो अटव्याम् ।
क्वचिच्च वात्योत्थितपांसुधूम्रा दिशो न जानाति रजस्वलाक्ष: ॥४॥
निवास-तोय-द्रविण- a habitat, water, wealth
आत्मबुद्धि:-तत:-तत:- as own (looking upon) here there धावति भो: अटव्याम् runs about O! in the forest क्वचित्-च वात्या-उत्थित sometimes and by wind raised पांसु-धूम्रा दिश: quarters smoky directions न जानाति रजस्वल-अक्ष: does not know by dusty eyes O Rahugana! In that forest he runs about here and there looking upon the habitat, water or wealth as his own. Sometimes, by the dust raised by the wind, with dusty eyes, he does not see the smokey quarters and direction.


अदृश्यझिल्लीस्वनकर्णशूल उलूकवाग्भिर्व्यथितान्तरात्मा ।
अपुण्यवृक्षान् श्रयते क्षुधार्दितो मरीचितोयान्यभिधावति क्वचित् ॥५॥
अदृश्य-झिल्ली-स्वन-कर्ण-शूल by unseen crickets buzzing ears jarring
उलूक-वाग्भि:-व्यथित-अन्तर-आत्मा by owls' hooting, distressed inside the mind अपुण्य-वृक्षान् श्रयते क्षुधा-अर्दित: unholy trees (takes) shelter, by hunger oppressed मरीचि-तोयानि- mirage waters अभिधावति क्वचित् running after sometimes The buzzing sound of the unseen crickets jarring upon his ears, and his mind distressed by the hooting of the owls. Sometimes oppressed by hunger, he takes shelter of unholy trees, and overcome by thirst, runs after mirage waters.


क्वचिद्वितोया: सरितोऽभियाति परस्परं चालषते निरन्ध: ।
आसाद्य दावं क्वचिदग्नितप्तो निर्विद्यते क्व च यक्षैर्हृतासु: ॥६॥
क्वचित्-वितोया: sometimes waterless
सरित:-अभियाति rivers go to परस्परम् च-आलषते निरन्ध: among themselves and seek food, starved आसाद्य दावम् come near to forest fire क्वचित्-अग्नि-तप्त: sometimes by fire scorched निर्विद्यते क्व च are full of despair sometimes and यक्षै:-हृत-असु: by Yakshas, drawn out life Sometimes they go to waterless rivers. When starved they seek food among themselves and are drawn towards forest fire and are scorched by fire and again, they are full of despair when their lives are drawn out by the Yakshas.


शूरैर्हृतस्व: क्व च निर्विण्णचेता: शोचन् विमुह्यन्नुपयाति कश्मलम् ।
क्वचिच्च गन्धर्वपुरं प्रविष्ट: प्रमोदते निर्वृतवन्मुहूर्तम् ॥७॥
शूरै:-हृत-स्व: क्व च by heroic men grabbed wealth, sometimes and
निर्विण्ण-चेता: शोचन् depressed minded grieving विमुह्यन्-उपयाति कश्मलम् confused gets fainted क्वचित्-च sometimes and गन्धर्व-पुरम् प्रविष्ट: Gandharva city entering प्रमोदते निर्वृत-वत्-मुहूर्तम् rejoices, realized soul like for a little time When their wealth is grabbed by heroic men, their minds are depressed, and sometimes they grieve and are confused and at times they faint. Sometimes on entering the city of the Gandharvas, they rejoice like self-realized people for a short while.


चलन् क्वचित्कण्ट्कशर्कराङ्घ्रिर्नगारुरुक्षुविमना इवास्ते ।
पदे पदेऽभ्यन्तरवह्निनार्दित: कौटुम्बिक: क्रुध्यति वै जनाय ॥८॥
चलन् क्वचित्-कण्ट्क- walking, sometimes, by thorns
शर्करा-अङ्घ्रि:- gravel feet नग-आरुरुक्षु: mountain climbing desiring विमना: इव-आस्ते saddened like sit पदे पदे-अभ्यन्तर- every moment by inside वह्निना-आर्दित: fire tormented कौटुम्बिक: क्रुध्यति on family angered वै जनाय indeed members Desiring to climb the hills, their feet are pierced by thorns and gravel, and saddened they sit. Tormented by the inside fire, gastric fire, time and again they are annoyed with the family members.


क्वचिन्निगीर्णोऽजगराहिना जनो नावैति किञ्चिद्विपिनेऽपविद्ध: ।
दष्ट: स्म शेते क्वच दन्दशूकैरन्धोऽन्धकूपे पतितस्तमिस्रे ॥९॥
क्वचित्-निगीर्ण:- sometimes swallowed by
अजगर-अहिना the ajagar serpent जन: न-अवैति man does not get किञ्चित्-विपिने-अपविद्ध: anything in the forest lying and दष्ट: स्म शेते क्व च bitten, lies somewhere and दन्द-शूकै:-अन्ध:- by carnivorous animals blinded अन्ध-कूपे पतित:-तमिस्रे in dark well, falls in darkness Sometimes he is swallowed by the snake ajgar, and the man gets nothing lying in the forest. Again, sometimes he is bitten by carnivorous animals and lies somewhere and is blinded and falls into a dark well surrounded by darkness.


कर्हि स्म चित्क्षुद्ररसान् विचिन्वंस्तन्मक्षिकाभिर्व्यथितो विमान: ।
तत्रातिकृच्छ्रात्प्रतिलब्धमानो बलाद्विलुम्पन्त्यथ तं ततोऽन्ये ॥१०॥
कर्हि स्म चित्- some time indeed
क्षुद्र-रसान् विचिन्वन्- small honey seeking तत्-मक्षिकाभि:- by those bees व्यथित: विमान: tormented frustrated तत्र-अति-कृच्छ्रात्- there by hardship प्रतिलब्धमान: having achieved बलात्-विलुम्पन्ति- forcefully grab अथ तम् तत:-अन्ये then that from him others Sometimes, when seeking honey, tormented and frustrated by the bees, by hardship having achieved it, then, it is grabbed forcefully by others from him.


क्वचिच्च शीतातपवातवर्षप्रतिक्रियां कर्तुमनीश आस्ते ।
क्वचिन्मिथो विपणन् यच्च किञ्चिद् विद्वेषमृच्छत्युत वित्तशाठ्यात् ॥११॥
क्वचित्-च शीत-आतप- sometimes and cold, heat,
वात-वर्ष-प्रतिक्रियाम् storm, rain warding कर्तुम्-अनीश आस्ते to do unable remains क्वचित्-मिथ: विपणन् sometimes among (themselves) trading यत्-च किञ्चिद् that and whatever विद्वेषम्-ऋच्छति- animosity gains उत वित्त-शाठ्यात् indeed wealth greed Sometimes, being unable to ward off cold, heat, storm and rain, remains helpless. Sometimes trading among themselves, makes enemies of one another because of the greed of wealth.


क्वचित्क्वचित्क्षीणधनस्तु तस्मिन् शय्यासनस्थानविहारहीन: ।
याचन् परादप्रतिलब्धकाम: पारक्यदृष्टिर्लभतेऽवमानम् ॥१२॥
क्वचित्-क्वचित्- at times
क्षीण-धन:-तु in dearth of wealth indeed तस्मिन् शय्या-आसन- in that bed, seat, स्थान-विहार-हीन: dwelling, pleasure trips deprived of याचन् परात्- begging of others अप्रतिलब्ध-काम: and not getting the desired पारक्य-दृष्टि:- with a wistful look लभते-अवमानम् incurs insult At times, in the occasion of dearth of wealth, being deprived of bed, seat, dwelling or pleasure trips, they beg for it from others. Not getting the desired for, they cast a wistful look and incur insult.


अन्योन्यवित्तव्यतिषङ्गवृद्धवैरानुबन्धो विवहन्मिथश्च ।
अध्वन्यमुष्मिन्नुरुकृच्छ्रवित्तबाधोपसर्गैर्विहरन् विपन्न: ॥१३॥
अन्योन्य-वित्त-व्यतिषङ्ग- one another's wealth attracted to
वृद्ध-वैर-अनुबन्ध: increased animosity, in relation विवहन्-मिथ:-च marital among one another and अध्वनि-अमुष्मिन्- on the way in this उरु-कृच्छ्र-वित्त- great hardships, wealth बाध:-उपसर्गै:- loses with calamities विहरन् विपन्न: roams fallen Attracted to one another's wealth, in spite of increased animosity, they enter into marital relationships among themselves. On this way, toiling with great hardships, lose money and roam about falling into calamities.


तांस्तान् विपन्नान् स हि तत्र तत्र विहाय जातं परिगृह्य सार्थ: ।
आवर्ततेऽद्यापि न कश्चिदत्र वीराध्वन: पारमुपैति योगम् ॥१४॥
तान्-तान् विपन्नान् those deceased
स: हि तत्र तत्र विहाय he certainly, here there leaving जातम् परिगृह्य सार्थ: (new) born gathering along with them आवर्तते-अद्य-अपि comes back till today also न कश्चिद्-अत्र वीर not anyone here, O Valiant One! अध्वन: पारम्-उपैति योगम् the path's end is reached by Yoga O Valiant One! Leaving behind here and there, the deceased, he certainly gathers the new born's in the company and proceeds. Till today no one has returned here. The end of the path is reached by (who-so-ever) practices Yoga.


मनस्विनो निर्जितदिग्गजेन्द्रा ममेति सर्वे भुवि बद्धवैरा: ।
मृधे शयीरन्न तु तद्व्रजन्ति यन्न्यस्तदण्डो गतवैरोऽभियाति ॥१५॥
मनस्विन: निर्जित- great thinkers winning over
दिक्-गजेन्द्रा: मम-इति सर्वे the quarters' elephants, mine thus (claiming) all भुवि बद्ध-वैरा: on the earth contract hostility मृधे शयीरन्-न तु तत्- in battle involved, do not that (path) व्रजन्ति यत्-न्यस्त-दण्ड: trod, which holding a staff (the recluse) गत-वैर:-अभियाति devoid of enmity walks on All great thinkers, winning over the elephants of the quarters, claim the earth to be their own, and so contract hostility among themselves, and are always engaged in battle. They do not trod the path which is walked on by the recluses holding the staff, and who are devoid of all enmity.


प्रसज्जति क्वापि लताभुजाश्रयस्तदाश्रयाव्यक्तपदद्विजस्पृह: ।
क्वचित्कदाचिद्धरिचक्रतस्त्रसन् सख्यं विधत्ते बककङ्कगृध्रै: ॥१६॥
प्रसज्जति क्व-अपि clinging somewhere
लता-भुज-आश्रय:- creepers arms (shoots) supported तद्-आश्रय-अव्यक्त-पद- on that perched unknown place द्विज-स्पृह: क्वचित्- birds longing for, sometimes कदाचित्-हरि-चक्रत:-त्रसन् by some tigers groups afraid of सख्यम् विधत्ते बक-कङ्क-गृध्रै: friendship builds (with) cranes, herons, and vultures Somewhere, the birds longing for support, in to the shoots of the creepers, of unknown places, and are perched on them. Sometimes afraid of groups of tigers, they build friendship with cranes, herons and vultures.


तैर्वञ्चितो हंसकुलं समाविशन्नरोचयन् शीलमुपैति वानरान् ।
तज्जातिरासेन सुनिर्वृतेन्द्रिय: परस्परोद्वीक्षणविस्मृतावधि: ॥१७॥
तै:-वञ्चित: हंस-कुलम् by them betrayed, swans' flocks
समाविशन्-अरोचयन् शीलम्- joining, not pleased by (their) behaviour उपैति वानरान् approaches monkeys तत्-जाति-रासेन that species amorous sports सुनिर्वृत-इन्द्रिय: gratified senses परस्पर-उद्वीक्षण- mutually looking विस्मृत-अवधि: forgets tenure (of age) Betrayed by them, they join the flocks of swans. Not pleased by their behaviour they approach the monkeys, and their senses are gratified by their amorous sports natural to their species. Mutually looking at each other, they forget the tenure of their age.


द्रुमेषु रंस्यन् सुतदारवत्सलो व्यवायदीनो विवश: स्वबन्धने ।
क्वचित्प्रमादाद्गिरिकन्दरे पतन् वल्लीं गृहीत्वा गजभीत आस्थित: ॥१८॥
द्रुमेषु रंस्यन् in the trees jumping about
सुत-दार-वत्सल: son, wife fond of व्यवाय-दीन: sexually indulgent विवश: स्व-बन्धने helpless in own bondages क्वचित्-प्रमादात्- sometimes, inadvertently गिरि-कन्दरे पतन् in a ravine falling वल्लीम् गृहीत्वा creeper holding गज-भीत आस्थित: elephant afraid of remains Delighting in jumping about in the trees, fond of son and wife, ever indulgent in sexual desires, he is helplessly bound in his own bondages. Sometimes, inadvertently falling into a ravine, he gets hold of a creeper, and keeps dangling from it for the fear of the elephant below.


अत: कथञ्चित्स विमुक्त आपद: पुनश्च सार्थं प्रविशत्यरिन्दम ।
अध्वन्यमुष्मिन्नजया निवेशितो भ्रमञ्जनोऽद्यापि न वेद कश्चन ॥१९॥
अत: कथञ्चित्- then somehow
स: विमुक्त आपद: he is freed from calamities पुन:-च सार्थम् again and the company प्रविशति-अरिन्दम joins, O Enemy of foes! अध्वनि-अमुष्मिन्- on the path this अजया निवेशित: भ्रमन्- by Maaya put, wandering जन:-अद्य-अपि न वेद man, today also does not cognize कश्चन anything (the supreme object) Then somehow, he is freed from the calamities, and joins the company again. O enemy of the foes! Put by Maaya on this path, a man keeps wandering and today also does not cognize anything, the supreme object.


रहूगण त्वमपि ह्यध्वनोऽस्य संन्यस्तदण्ड: कृतभूतमैत्र: ।
असज्जितात्मा हरिसेवया शितं ज्ञानासिमादाय तरातिपारम् ॥२०॥
रहूगण त्वम्-अपि O Rahugana! You also
हि-अध्वन:-अस्य surely (are) on this path संन्यस्त-दण्ड: withdraw (all) violence कृत-भूत-मैत्र: making beings friends असज्जित-आत्मा unattached minded हरि-सेवया शितम् by Hari's service sharpened ज्ञान-असिम्-आदाय knowledge sword taking up तर-अति-पारम् cross over the other end O Rahugana! You also are surely put on this path. Withdraw all violence, make friends with all living beings and with an unattached mind, sharpen the sward of wisdom by the service of Hari, and taking up this sward, cross over to the other end of this road.


राजा-उवाच - The king said - अहो नृजन्माखिलजन्मशोभनं किं जन्मभिस्त्वपरैरप्यमुष्मिन् ।
न यद्धृषीकेशयश:कृतात्मनां महात्मनां व: प्रचुर: समागम: ॥२१॥
अहो नृ-जन्म- Oh! Human birth
अखिल-जन्म-शोभनम् of all births is best किम् जन्मभि:-तु-अपरै:- what of the births indeed the others अपि-अमुष्मिन् also those (of gods etc.) न यत्-हृषीकेश- not which Lord Vishnu's यश:-कृत-आत्मनाम् fame done (sung) minds (purified) महात्मनाम् व: the exalted souls you प्रचुर: समागम: abundant meetings Oh! Human birth is the best, what of all the births of those other highest? Where the fellowship of the exalted souls like you, whose minds are pure by singing the fame of Vishnu's virtues are and where meeting with them is not abundant.


न ह्यद्भुतं त्वच्चरणाब्जरेणुभिर्हतांहसो भक्तिरधोक्षजेऽमला ।
मौहूर्तिकाद्यस्य समागमाच्च मे दुस्तर्कमूलोऽपहतोऽविवेक: ॥२२॥
न हि-अद्भुतम् त्वत्- it is not a wonder, by your
चरण-अब्ज-रेणुभि:-हत-अंहस: feet lotus dust dispelled sins भक्ति:-अधोक्षजे-अमला devotion in Vishnu untainted मौहूर्तिकात्-यस्य समागमात्- for just an hour, by whose association च मे दुस्तर्क-मूल:- and my fallacious reasoning rooted अपहत:-अविवेक: destroyed ignorance It is not a wonder that by the dust of your lotus feet, untainted devotion in Vishnu is obtained. For just in an hour's time, in association with whom, rooted in fallacious reasoning my ignorance is destroyed.


नमो महद्भ्योऽस्तु नम: शिशुभ्यो नमो युवभ्यो नम आ वटुभ्य: ।
ये ब्राह्मणा गामवधूतलिङ्गाश्चरन्ति तेभ्य: शिवमस्तु राज्ञाम् ॥२३॥
नम: महद्भ्य:-अस्तु salutations to the elderly may be
नम: शिशुभ्य: नम: युवभ्य: salutations to the infants, salutations to the young, नम: आ वटुभ्य: salutations to youngsters ये ब्राह्मणा: गाम्- who are Braahmanas and the earth अवधूत-लिङ्गा:-चरन्ति तेभ्य: as in ascetic garb roam to them शिवम्-अस्तु राज्ञाम् blessed be the kings by them Salutations to the Braahmanas who are elderly in age, salutations to the infants, salutations to the young and the youngsters, may the kings be blessed by the Braahmanas.


श्रीशुक उवाच - Shri Shuka said - इत्येवमुत्तरामात: स वै ब्रह्मर्षिसुत: सिन्धुपतय आत्मसतत्त्वं विगणयत: परानुभाव: परमकारुणिकतयोपदिश्य रहूगणेन सकरुणमभिवन्दितचरण आपूर्णार्णव इव निभृतकरणोर्म्याशयो धरणिमिमां विचचार ॥२४॥
इति-एवम्-उत्तरामात: this, thus, O Son of Uttaraa mother! (Pareekshit)
स: वै ब्रह्मर्षि-सुत: he certainly the holy sage's son सिन्धु-पतय to the Sindhu ruler आत्म-सतत्त्वम् Self True nature विगणयत: परानुभाव: overlooking (the insult) in effect परम-कारुणिकतया- out of supreme compassion उपदिश्य रहूगणेन explained, by Rahugana सकरुणम्-अभिवन्दित-चरण pathetic way adored feet आपूर्ण-अर्णव इव fulfilled ocean like निभृत-करण:-ऊर्मि-आशय: stilled of sense, waves like minded धरणिम्-इमाम् विचचार the earth this roamed O Pareekshit! Son of mother Uttaraa! That son of the Braahmana sage, overlooking the insult by the Sindhu king, explained to him the True nature of the Self, out of supreme compassion. His feet were then adored by Rahugana in a pathetic way. He then roamed about the earth with a mind, like a full ocean, whose sense pleasure like waves have been stilled.


सौवीरपतिरपि सुजनसमवगतपरमात्मसतत्त्व आत्मन्यविद्याध्यारोपितां च देहात्ममतिं विससर्ज। एवं हि नृप भगवदाश्रिताश्रितानुभाव: ॥२५॥
सौवीर-पति:-अपि Sauveera's lord also
सुजन-समवगत- by the saint taught परमात्म-सतत्त्व The Supreme Spirit's nature आत्मनि-अविद्या- in his mind wrong notion अध्यारोपिताम् च planted and देह-आत्म-मतिम् विससर्ज body as self the thought shed एवम् हि नृप Like this only O King! भगवत्-आश्रित- of The Lord's devotees आश्रित-अनुभाव: shelter greatness Sauveera's lord Rahugana, also, thus taught by the saint, shed the wrong notion in his mind of his self being the body, and came to know of the true nature of The Supreme Spirit. O King! Like this only is the greatness of those who take the shelter of The Lord's devotees.


राजा-उवाच - The King said - यो ह वा इह बहुविदा महाभागवत त्वयाभिहित: परोक्षेण वचसा जीवलोकभवाध्वा स ह्यार्यमनीषया कल्पितविषयो नाञ्जसाव्युत्पन्नलोकसमधिगम: । अथ तदेवैतद्दुरवगमं समवेतानुकल्पेन निर्दिश्यतामिति ॥२६॥
य: ह वा इह that, indeed, or, here (in this world)
बहु-विदा महा-भगवत by of varied knowledge, the great devotee, त्वया-अभिहित: you explained, परोक्षेण वचसा with fanciful words, जीव-लोक-भवाध्वा of embodied souls' transmigration, स: हि-आर्य-मनीषया that, by noble wise men (conceived) कल्पित-विषय: inventive genius, न-अञ्जसा-व्युत्पन्न- not easily by untrained minds लोक-समधिगम: for people to understand अथ तत्-एव-एतत्- then, that only this, दुरवगमम् difficult to understand, समवेत-अनुकल्पेन by corresponding ideas, निर्दिश्यताम्-इति point out, thus Of course, in this world, the course of the transmigration of the beings, which is described, by you, the great devotee with varied knowledge, in fanciful speech, is the inventive genius of the wise men, which cannot easily be understood by untrained minds. So, the hidden meaning of that this knowledge, do point out in corresponding ideas.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे त्रयोदशोऽध्याय: ॥१३॥ Thus ends the thirteenth discourse in Book Five of the great and glorious Bhaagavata-Puraana.