श्रीमद्भागवतमहापुराणम् पञ्चम: स्कन्ध: चतुर्दश: अध्याय: स: ह-उवाच - He (Shri Shuka) said - य एष देहात्ममानिनां सत्त्वादिगुणविशेषविकल्पितकुशलाकुशलसमवहारविनिर्मितविविधदेहावलिभिर्वियोगसंयोगाद्यनादिसंसारानुभवस्य द्वारभूतेन षडिन्द्रियवर्गेण तस्मिन्दुर्गाध्ववदसुगमेऽध्वन्यापतित ईश्वरस्य भगवतो विष्णोर्वशवर्तिन्या मायया जीवलोकोऽयं यथा वणिक्सार्थोऽर्थपर: स्वदेहनिष्पादितकर्मानुभव: श्मशानवदशिवतमायां संसाराटव्यां गतो नाद्यापि विफलबहुप्रतियोगेहस्तत्तापोपशमनीं हरिगुरुचरणारविन्दमधुकरानुपदवीमवरुन्धे यस्यामु ह वा एते षडिन्द्रियनामान: कर्मणा दस्यव एव ते ॥१॥
य: एष: who this
देह-आत्म-मानिनाम् body (as) self looking upon सत्त्व-आदि-गुण-विशेष:- by Sattva and other Gunas' difference विकल्पित-कुशल-अकुशल- prompted, virtuous, sinful समवहार-विनिर्मित- or mixed made विविध-देह-अवलिभि:- various body series वियोग-संयोग-आदि-अनादि- torn away, united, beginning and beginning-less संसार-अनुभवस्य metempsychosis ordeal द्वार-भूतेन entrance becoming (the media of experience) षड्-इन्द्रिय-वर्गेण by the six senses' group (the five senses and the mind) तस्मिन्-दुर्ग-अध्व-वत्- in that, in a castle's path like असुगमे-अध्वनि-आपतित difficult path lured into ईश्वरस्य भगवतो विष्णो:- of Lord Bhagavaan Vishnu's वश-वर्तिन्या मायया controlled Maayaa जीव-लोक:-अयम् यथा jivas multitude this just as वणिक्-सार्थ:-अर्थ-पर: a traders' company in wealth amassing स्व-देह-निष्पादित by own body performed कर्म-अनुभव: actions (fruits) experiencing श्मशान-वत्-अशिवतमायाम् crematorium like, inauspicious most संसार-अटव्याम् गत: world forest entered न-अद्य-अपि not now also विफल-बहु-प्रतियोग- aborted many endeavours ईह:-तत्-ताप:-उपशमनीम् of desires, its agonies relieving हरि-गुरु-चरण-अरविन्द Hari's as a preceptor, feet lotus मधुकर-अनुपदवीम्-अवरुन्धे honey bee following, resort to यस्याम्-उ ह वा in which indeed it is so एते षड्-इन्द्रिय-नामान: these six senses named कर्मणा दस्यव: एव ते by action robbers only (are) they That this, human soul, looking upon the body as the self, is prompted by the Sattva and other qualities, passes through various bodies, with virtuous sinful and mixed experiences, like being torn away, united, beginning-less, and such metempsychosis ordeals, the media of experiences being the six senses. He is lured in the difficult path like the path to a castle, by Maayaa, who is controlled by Lord Vishnu, and such multitudes of souls, like the company of traders interested in amassing wealth, enter the worldly forest of experiences of the fruits incurred by ones own body's actions' which is most inauspicious crematorium like. There, by many endeavours of efforts for fulfilling desires, being aborted, he undergoes agonies, where the six senses in name are but robbers in action. Even now also, following the honey bee, he does not resort to the lotus feet of Hari, as a preceptor, which is the reliever of all agonies.


तद्यथा पुरुषस्य धनं यत्किञ्चिद्धर्मौपयिकं बहुकृच्छ्राधिगतं साक्षात्परमपुरुषाराधनलक्षणो योऽसौ धर्मस्तं तु साम्पराय उदाहरन्ति। तद्धर्म्यं धनं दर्शनस्पर्शनश्रवणास्वादनावघ्राणसङ्कल्पव्यवसायगृहग्रामोपभोगेन कुनाथस्याजितात्मनो यथा सार्थस्य विलुम्पन्ति ॥२॥
तत्-यथा पुरुषस्य धनम् that, just as man's wealth
यत्-किञ्चिद्- what so ever धर्म-औपयिकम् in righteousness used बहु-कृच्छ्र-अधिगतम् by great hardship acquired साक्षात्-परम-पुरुष-आराधन of Himself The Supreme Person's worship लक्षण: य:-असौ धर्म:- directly conducive, that this is righteousness तम् तु साम्पराये that indeed in the other world उदाहरन्ति contributes to happiness तत्-धर्म्यम् धनं that for righteousness the wealth दर्शन-स्पर्शन-श्रवण- (in) seeing, touching, hearing, आस्वादन्-अवघ्राण-सङ्कल्प tasting smelling, determining व्यवसाय-गृह- of objects in the house, ग्राम्य-उपभोगेन by sensuous gratification कुनाथस्य-अजित-आत्मन: unworthy chief, of unsubdued spirit यथा सार्थस्य विलुम्पन्ति just as of the company (of traders) are lost That, this, what-so-ever, a man's fortune acquired by great hardship, should be used directly in righteousness. That righteousness is in the worship of The Supreme Person Himself. The wise say that wealth used in this way contributes to the happiness in the other world. Guided by an unsudued spirit, this wealth is lost in the house in the gratification of the senses, like seeing, touching, hearing, tasting and smelling, and determining the objects of pleasure, just as the traders loose their wealth led by an unworthy chief of the company.


अथ च यत्र कौटुम्बिका दारापत्यादयो नाम्ना कर्मणा वृकसृगाला एवानिच्छतोऽपि कदर्यस्य कुटुम्बिन उरणकवत्संरक्ष्यमाणं मिषतोऽपि हरन्ति ॥३॥
अथ च यत्र कौटुम्बिका: then, and where (in that forest), family members
दारा-अपत्य-आदय: wife, children and others नाम्ना कर्मणा by name, by action वृक-सृगाला: एव- wolves and jackals only अनिच्छत:-अपि from the unwilling also कदर्यस्य कुटुम्बिन: stingy householders' उरणक-वत्-संरक्ष्यमाणम् from the shepherds like guarded मिषत:-अपि हरन्ति jealously also steal away And then, where, in the world forest, the members of the family, wife, children and others, just in name so, but by action as good as wolves and jackals only, steal away the wealth from the unwilling stingy householder, just like the wolves steal away the lamb jealously guarded by the shepherd.


यथा ह्यनुवत्सरं कृष्यमाणमप्यदग्धबीजं क्षेत्रं पुनरेवावपनकाले गुल्मतृणवीरुद्भिर्गह्वरमिव भवत्येवमेव गृहाश्रम: कर्मक्षेत्रं यस्मिन्न हि कर्माण्युत्सीदन्ति यदयं कामकरण्ड एष आवसथ: ॥४॥
यथा हि-अनुवत्सरम् just as every year
कृष्यमाणम्-अपि- ploughed though अदग्ध-बीजम् क्षेत्रम् (with) unburnt seeds, the field पुन:-एव-अवपन-काले again also, at sowing time गुल्म-तृण-वीरुद्भि:- by shrubs, grass creepers गह्वरम्-इव भवति- dense like becomes एवम्-एव गृहाश्रम: like that household कर्म-क्षेत्रम् यस्मिन्- of actions the field, in which न हि कर्माणि-उत्सीदन्ति do not indeed the actions come to end यत्-अयम् काम-करण्ड: because this is of desires a storehouse एष: आवसथ: this stage Just as, every year, though the field is ploughed, till at the time of sowing seeds, it becomes dense with the growth of shrubs, grass and creepers. So also this ashram of householders, is a field of actions, where the actions never cease to be, because this stage or ashram is the storehouse of desires.


तत्रगतो दंशमशकसमापसदैर्मनुजै: शलभशकुन्ततस्करमूषकादिभिरुपरुध्यमानबहि: प्राण: क्वचित् परिवर्तमानोऽस्मिन्नध्वन्यविद्याकामकर्मभिरुपरक्तमनसानुपपन्नार्थं नरलोकं गन्धर्वनगरमुपपन्नमिति मिथ्यादृष्टिरनुपश्यति ॥५॥
तत्र-गत: दंश-मशक-सम- there placed, by gnats, mosquitoes like
अपसदै:-मनुजै: शलभ-शकुन्त- by vile men, (and by) locusts, birds, तस्कर-मूषक-आदिभि:- thieves, rats and others उपरुध्यमान बहि: प्राण: squeezed away the outer life (wealth) क्वचित् परिवर्तमान:- somewhere roaming about अस्मिन्-अध्वनि- on this road अविद्या-काम-कर्मभि:- by ignorance, desires, actions, उपरक्त-मनसा- corrupt minded अनुपपन्न-अर्थम् the unreal, wrongly derive नर-लोकम् of the mortal world गन्धर्व-नगरम्- as Gandharva (imaginary) city उपपन्नम्-इति as real, thus मिथ्या-दृष्टि:-अनुपश्यति by erroneous perception regard Placed there, in the householders' aashramas, his outer life breath, the wealth, is squeezed out by vile men like the gnats and mosquitoes, and by locusts, birds, thieves, rats and others. Roaming on this road, somewhere, by a corrupt mind due to ignorance, desires, actions, he wrongly derives the unreal mortal world as though real, by erroneous perception regards it as the imaginary Gandharva city.


तत्र च क्वचिदातपोदकनिभान् विषयानुपधावति पानभोजनव्यवायादिव्यसनलोलुप: ॥६॥
तत्र च क्वचित्- there and sometimes
आतपोदक-निभान् mirage like विषयान्-उपधावति pleasures pursue पान-भोजन- drinks, food, व्यवाय-आदि copulation etc., व्यसन-लोलुप: addiction hankering for And there, on this road, sometimes, they pursue the mirage like sense pleasures, and hanker for drinks, food, copulation etc., addicted as they are to them.


क्वचिच्चाशेषदोषनिषदनं पुरीषविशेषं तद्वर्णगुणनिर्मितमति: सुवर्णमुपादित्सत्यग्निकामकातर इवोल्मुकपिशाचम् ॥७॥
क्वचित्-च-अशेष- sometimes and of endless
दोष-निषदनम् evils' abode पुरीष-विशेषम् excreta (metal) special (gold) तत्-वर्ण-गुण- its looks and qualities निर्मित-मति: influenced minded सुवर्णम्-उपादित्-सति- gold runs after अग्नि-काम-कातर fire longing to get tormented इव-उल्मुक-पिशाचम् just as 'Agnes fatuous' Sometimes, his mind influenced by the special metal gold, the abode of endless evil, and but the excreta of fire, in looks and qualities same as fire, runs after it, just as a man longing for fire in the forest, runs after 'Agnes fatuous'.


अथ कदाचिन्निवासपानीयद्रविणाद्यनेकात्मोपजीवनाभिनिवेश एतस्यां संसाराटव्यामितस्तत: परिधावति ॥८॥
अथ कदाचित्-निवास- then, sometimes, dwelling,
पानीय-द्रविण-आदि-अनेक- water, wealth and other many आत्म-उपजीवन-अभिनिवेश self life supporting things एतस्याम् संसार-अटव्याम्- in this world forest इत:-तत: परिधावति here and there runs about Then, sometimes, in an anxiety for the materials necessary for own living, like dwelling, water, wealth and others, keeps running about in this worldly forest of existence.


क्वचिच्च वात्यौपम्यया प्रमदयाऽऽरोहमारोपितस्तत्कालरजसा रजनीभूत इवासाधुमर्यादो रजस्वलाक्षोऽपि दिग्देवता अतिरजस्वलमतिर्न विजानाति ॥९॥
क्वचित्-च वात्या- at times and by whirlwind
उपम्यया प्रमदया- comparing, by a young woman आरोहम्-आरोपित:- in the lap taken up तत्-काल-रजसा by instant's dust रजनी-भूत इव- darkened entirely like असाधु-मर्याद: non virtuous becomes रजस्वल-अक्ष:-अपि by dust blinded also दिग्देवता the quarter's ditties अति-रजस्वल-मति:- very Rajoguna minded न विजानाति does not know And at times, taken in the lap by a young woman, comparable to a whirlwind, darkened minded by its dust, at that time, becomes non-virtuous. Being blinded by the dust and the mind overcome by Rajoguna, does not even perceive the deities of the quarters.


क्वचित्सकृदवगतविषयवैतथ्य: स्वयं पराभिध्यानेन विभ्रंशितस्मृतिस्तयैव मरीचितोयप्रायांस्तानेवाभिधावति ॥१०॥
क्वचित्-सकृत्- at times, once
अवगत-विषय-वैतथ्य: realized sense objects' falseness स्वयम् पर-अभिध्यानेन themselves with other (body) identifying विभ्रंशित-स्मृति:- deprived of reason तया-एव by that reason only मरीचि-तोय-प्रायाम्- mirage-water almost like तान्-एव-अभिधावति them only seeks At times, for once having realized the falseness of sense objects, but because of identification of the self with the body, being deprived of reason, again seeks those very sense objects almost like the water of a mirage.


क्वचिदुलूकझिल्लीस्वनवदतिपरुषरभसाटोपं प्रत्यक्षं परोक्षं वा रिपुराजकुलनिर्भर्त्सितेनातिव्यथितकर्णमूलहृदय: ॥११॥
क्वचित्-उलूक- somewhere, owls
झिल्ली-स्वन-वत्- crickets sounds like अति-परुष-रभसा- very loud and shrill आटोपम् प्रत्यक्षम् परोक्षम् वा sounds coming directly or indirectly रिपु-राज-कुल- enemies and royal निर्भर्त्सितेन- sternest threats अति-व्यथित- and very overbearing कर्ण-मूल-हृदय: ears and hearts Somewhere, the direct or indirect overbearing sounds like the loud hooting of the owls and the shrill notes of the crickets, the sounds of the stern threats of the royal court, and the threats of the enemies, keep their ears and hearts tormented.


स यदा दुग्धपूर्वसुकृतस्तदा कारस्करकाकतुण्डाद्यपुण्यद्रुमलताविषोद पानवदुभयार्थशून्यद्रविणान् जीवन्मृतान् स्वयं जीवन्म्रियमाण उपधावति ॥१२॥
स: यदा दुग्ध-पूर्व-सुकृत:- he when drained of former merits,
तदा कारस्कर-काकतुण्ड-आदि- then, Kaaraskar, Kaaktunda and others अपुण्य-द्रुम-लता- accursed trees and creepers विष-उदपान-वत्- poisonous water wells उभय-अर्थ-शून्य- both purposes (here and hereafter) devoid of द्रविणान् जीवन्मृतान् miserable living but dead स्वयम् जीवन्- himself living म्रियमाण उपधावति but dead like follows (seeking) When he is drained of his previous merits, he is short of all wealth, though living, roams about as dead. He seeks protection of those whose wealth is not good either for themselves nor for others, not in this world or hereafter, just like the accursed trees and creepers, the Kaaraskar and the Kaaktunda, and the well with poisonous water, as good as dead, though living, and are no good for anyone.


एकदासत्प्रसङ्गान्निकृतमतिर्व्युदकस्रोत: स्खलनवदुभयतोऽपि दु:खदं पाखण्डमभियाति ॥१३॥
एकदा-असत्-प्रसङ्गात्- at times, in vile (men's) company
निकृत-मति:- pervert minded व्युदक-स्रोत: devoid of water in river स्खलन-वत्- slipping like उभयत:-अपि दु:खदम् in both (here and hereafter) misery entailing पाखण्डम्-अभियाति heretic creed follows At times, under the influence of the company of vile men, with his mind perverted, he follows heretic creed, which is misery entailing, in both the worlds, here and hereafter, like slipping into a water-less river.


यदा तु परबाधयान्ध आत्मने नोपनमति तदा हि पितृपुत्रबर्हिष्मत: पितृपुत्रान् वा स खलु भक्षयति ॥१४॥
यदा तु परबाधय-अन्ध: when indeed, others pestering, blinded,
आत्मने न-उपनमति for oneself do not obtain (food) तदा हि then only पितृ-पुत्र-बर्हिष्मत: father and son's possessions possessing पितृ-पुत्रान् वा father and son or स: खलु भक्षयति he indeed devours When, he does not obtain any food for himself by pestering others, he proceeds to devour his father and son or the ones possessing their possessions.


क्वचिदासाद्य गृहं दाववत्प्रियार्थविधुरमसुखोदर्कं शोकाग्निना दह्यमानो भृशं निर्वेदमुपगच्छति ॥१५॥
क्वचिद्-आसाद्य गृहम् at times, reaching home
दाव-वत्- forest fire like प्रिय-अर्थ-विधुरम्- pleasing things devoid of forest असुख-उदर्कम् miseries generating शोक-अग्निना remorse fire by दह्यमान: भृशम् scorched to extreme निर्वेदम्-उपगच्छति grief gives way At times, when he reaches home, he finds the house devoid of pleasing objects, as though burnt down by a forest fire, and scorched by the miseries generating fire of remorse, gives way to extreme grief.


क्वचित्कालविषमितराजकुलरक्षसापहृतप्रियतमधना-सु: प्रमृतक इव विगतजीवलक्षण आस्ते ॥१६॥
क्वचित्-काल- at times, by Time
विषमित-राज-कुल- adverse, by royal household रक्षसा-अपहृत- demons robbed प्रियतम-धन-असु: dear wealth, life (like) प्रमृतक इव dead like विगत-जीव-लक्षण: आस्ते devoid of life symptoms remains At times, because of adverse times, he is robbed by the demons like royal household, of the very life like wealth, and devoid of all signs of life remains.


कदाचिन्मनोरथोपगतपितृपितामहाद्यसत्सदिति स्वप्ननिर्वृतिलक्षणमनुभवति ॥१७॥
कदाचित्-मनोरथ-उपगत- sometimes, fancifully appearing
पितृ-पितामह- father grandfather असत्-सत्-इति untrue, true is स्वप्न-निर्वृति- dream joy लक्षणम्-अनुभवति momentary experiences Sometimes, the appearance of the untrue deceased father, grandfather, momentarily experiences true joy like in a dream.


क्वचित् गृहाश्रमकर्मचोदनातिभरगिरिमारुरुक्षमाणो लोकव्यसनकर्षितमना: कण्टकशर्कराक्षेत्रं प्रविशन्निव सीदति ॥१८॥
क्वचित् गृह-आश्रम-कर्म- sometimes, householders' aashramas duties
चोदन-अति-भर- directed very detailed गिरिम्-आरुरुक्षमाण: mountain wanting to climb लोक-व्यसन- by worldly calamities कर्षित-मना: drawn minded कण्टक-शर्करा-क्षेत्रम् thorns and gravels (full of) land प्रविशन्-इव सीदति entering like, is miserable Sometimes, he tries to climb the high mountain of the vast detailed duties of a householder, as directed, and faced by worldly calamities enters a land full of thorns and sharp gravels, and so is miserable.


क्वचिच्च दु:सहेन कायाभ्यन्तरवह्निना गृहीतसार: स्वकुटुम्बाय क्रुध्यति ॥१९॥
क्वचित्-च दु:सहेन sometimes and by unbearable
काय-अभ्यन्तर-वह्निना within the body fire गृहीत-सार: sapped energy स्व-कुटुम्बाय क्रुध्यति own family members Sometimes, sapped of all energy by the fire burning within his own body, he is irritated with his own family members.


स एव पुनर्निद्राजगरगृहीतोऽन्धे तमसि मग्न: शून्यारण्य इव शेते नान्यत् किञ्चन वेद शव इवापविद्ध: ॥२०॥
स: एव पुन:- he also again
निद्रा-अजगर-गृहीत:- sleep python gripped by अन्धे तमसि मग्न: in blinding darkness (ignorance) steeped शून्य-अरण्य इव शेते in a lonely forest like sleeps नान्यत् किञ्चन वेद not anything else know of शव इव-अपविद्ध: corpse like cast off Again, also, he, caught in deep sleep, as if in the grip of a python, and blinded by the darkness of ignorance, lies in a lonely forest, not knowing anything else, cast off like a corpse.


कदाचिद्भग्नमानदंष्ट्रो दुर्जनदन्दशूकैरलब्धनिद्राक्षणो व्यथितहृदयेनानुक्षीयमाणविज्ञानोऽन्धकूपेऽन्धवत्पतति ॥२१॥
कदाचित्-भग्न-मान-दंष्ट्र: sometimes, broken pride teeth
दुर्जन-दन्द-शूकै:- by wicked men like wild animals अलब्ध-निद्रा-क्षण: not getting sleep for a second व्यथित-हृदयेन- tormented at heart अनुक्षीयमाण-विज्ञान:- sapping away of consciousness अन्ध-कूपे-अन्ध-वत्-पतति in a dark well, blinded like falls Sometimes their pride crushed, like broken teeth, by wild animal like wicked men, they do not sleep for even a second. Thus tormented at heart, they are sapped of consciousness and like a blind man fall into a dark well.


कर्हि स्म चित्काममधुलवान् विचिन्वन् यदा परदारपरद्रव्याण्यवरुन्धानो राज्ञा स्वामिभिर्वा निहत: पतत्यपारे निरये ॥२२॥
कर्हि स्म चित्- somewhere
काम-मधु-लवान् sensuous honey drops विचिन्वन् यदा seeking when पर-दार-पर-द्रव्याणि- another's wife, another's wealth अवरुन्धान: snatching राज्ञा स्वामिभि:-वा by the king or owner निहत: पतति-अपारे निरये killed falls into depths of hell Somewhere, seeking some drops of honey like sensuous pleasures, snatches another's wife or another's wealth, and is killed by the king or the husband or the owner, falls into the depths of hell.


अथ च तस्मादुभयथापि हि कर्मास्मिन्नात्मन: संसारावपनमुदाहरन्ति ॥२३॥
अथ च तस्मात्- then and therefore
उभयथा-अपि हि कर्म- both kinds also of activities अस्मिन्-आत्मन: in this the self संसार-अवपनम्- the world the crop उदाहरन्ति brings And then, therefore, the wise say that both these types of activities, virtuous and sinful bring the crop of this worldly existence for the self, Jeeva.


मुक्तस्ततो यदि बन्धाद्देवदत्त उपाच्छिनत्ति तस्मादपि विष्णुमित्र इत्यनवस्थिति: ॥२४॥
मुक्त:-तत: यदि escaping from there, (even) if
बन्धात्-देवदत्त: from bondage, a Devadattaa उपाच्छिनत्ति तस्मात्-अपि snatches, from him also विष्णुमित्र: a Vishnumitra (snatches) इति-अनवस्थिति: like this there is no certainty Even if he escapes from there, a certain Devadattaa snatches the wife or wealth from him and again from him, a certain Vishnumitra snatches from him. Like this, there is no certainty.


क्वचिच्च शीतवाताद्यनेकाधिदैविकभौतिकात्मीयानां दशानां प्रतिनिवारणेऽकल्पो दुरन्तचिन्तया विषण्ण आस्ते ॥२५॥
क्वचित्-च somewhere and
शीत-वात-आदि- cold, wind and other अनेक-आधिदैविक-भौतिक- many, by divine will, by created beings आत्मीयानाम् दशानाम् by own body or mind, situations प्रतिनिवारणे-अकल्प: to ward off unable दुरन्त-चिन्तया in deep anxiety विषण्ण: आस्ते cast down remain And, somewhere, unable to ward off the situations brought by divine will, by created beings, or by own body and mind, they remain cast down, in deep anxiety.


क्वचिन्मिथो व्यवहरन् यत्किञ्चिद्धनमन्येभ्यो वा काकिणिकामात्रमप्यपहरन् यत्किञ्चिद्वा-विद्वेषमेति वित्तशाठ्यात् ॥२६॥
क्वचित्-मिथ: व्यवहरन् sometimes, among themselves interacting
यत्-किञ्चिद्-धनम्- whatever little wealth अन्येभ्य: वा from others or काकिणिका-मात्रम्- small amount even अपि-अपहरन् also snatching यत्-किञ्चिद्-वा- however small or विद्वेषम्-एति animosity incurs वित्त-शाठ्यात् because of dishonesty Sometimes, when they are transacting among themselves, whatever little wealth or even if a small coin also if he snatches, he incurs animosity because of his dishonesty.


अध्वन्यमुष्मिन्निम उपसर्गास्तथा सुखदु:खरागद्वेषभयाभिमानप्रमादोन्मादशोकमोहलोभमात्सर्येर्ष्यावमानक्षुत्पिपासाधिव्याधिजन्मजरामरणादय: ॥२७॥
अध्वनि-अमुष्मिन्-इमे on path this these
उपसर्गा:-तथा सुख-दु:ख- obstacles and joy, sorrow, राग-द्वेष-भय-अभिमान- attachment, averseness, fear, pride, प्रमाद-उन्माद-शोक-मोह- error, insanity, grief, infatuation, लोभ-मात्सर्य-ईर्ष्या-अवमान- greed, spite, jealousy, ignomy, क्षुत्-पिपासा-आधि-व्याधि- hunger, thirst, worries, ailments जन्म-जरा-मरण-आदय: birth, old age, death and others There are obstacles on this path of worldly activities, like joy, sorrow, attachment, averseness, fear, pride, error, insanity, grief, infatuation, greed, spite, jealousy, ignomy, hunger, thirst, worries, ailments, birth, old age, death and others.


क्वापि देवमायया स्त्रिया भुजलतोपगूढ: प्रस्कन्नविवेकविज्ञानो यद्विहारगृहारम्भाकुलहृदयस्तदाश्र-यावसक्तसुतदुहितृकलत्रभाषितावलोकविचेष्टितापहृ-तहृदय आत्मानमजितात्मापारेऽन्धे तमसि प्रहिणोति ॥२८॥
क्व-अपि देव-मायया somewhere also by Lord's deluding potency
स्त्रिया भुज-लता-उपगूढ: woman's arm creepers enfolded प्रस्कन्न-विवेक-विज्ञान: deprived by discrimination and wisdom यत्-विहार-गृह- that pleasure house आरम्भ-आकुल-हृदय:- to make anxious hearted तत्-आश्रय-अवसक्त- in her protection infatuated सुत-दुहितृ-कलत्र- son, daughter-in-law, wife's भाषित-अवलोक-विचेष्टित- speech sight and actions अपहृत-हृदय: आत्मानम्- stolen hearted, himself अजित-आत्म-अपारे-अन्धे unconquered self, in endless blind तमसि प्रहिणोति darkness hurls Somewhere, enfolded in the arms of a woman, that is, in Lord's deluding potency itself, he is deprived of discrimination and wisdom. Anxious at heart to build a pleasure house for her, he is infatuated by the speech looks, and actions of his son, daughter and wife, who are under her protection, and his heart is stolen. He, having not conquered his own senses, thus hurls himself then in the endless blind darkness.


कदाचिदीश्वरस्य भगवतो विष्णोश्चक्रात्परमाण्वादिद्विपरार्धा पवर्गकालोपलक्षणात्परिवर्तितेन वयसा रंहसा हरत आब्रह्मतृणस्तम्बादीनां भूतानामनिमिषतो मिषतां वित्रस्तहृदयस्तमेवेश्वरं कालचक्रनिजायुधं साक्षाद्भगवन्तं यज्ञपुरुषमनादृत्य पाखण्डदेवता: कङ्कगृध्रबकवटप्राया: आर्यसमयपरिहृता: साङ्केत्येनाभिधत्ते ॥२९॥
कदाचित्-ईश्वरस्य भगवत: विष्णो:- sometimes, of The Almighty Lord Vishnu's,
चक्रात्-परमाणु-आदि from the discus, atoms etc., द्वि-परार्ध-अपवर्ग-काल- up to two Paraardham (time span), till liberation, time, उपलक्षणात्-परिवर्तितेन manifested, changing वयसा रंहसा हरत ages, in quick movement sweeps away आब्रह्म-तृण-स्तम्ब-आदीनाम् from Brahmaa to grass clumps and others भूतानाम्-अनिमिषत: of the beings steadily मिषताम् वित्रस्त-हृदय:- looking on terrified at heart तम्-एव-ईश्वरम् Him only The Lord काल-चक्र-निज-आयुधम् Time wheel own weapon साक्षाद्-भगवन्तम् no other than The Lord यज्ञ-पुरुषम्-अनादृत्य on sacrifices, The Person presiding, disrespecting पाखण्ड-देवता: heretics deities कङ्क-गृध्र-बक-वट-प्राया: buzzards, vultures, herons, quails like आर्य-समय-परिहृता: from Vedic tradition discarded साङ्केत्येन-अभिधत्ते indicated, catches hold of And sometimes, the discus of The Almighty Lord Vishnu, representing Time, which manifests from atoms up to the two Paraardhaas, the life span of Brahmaa, until liberation, as seen in the quick movement in all the changing ages, sweeps away steadily, right from Brahmaa to the clumps of grass, including all created beings. Yet, the Jeeva looking on, with terror in the heart, Him only, The Lord, The Person presiding over the sacrifices, Who wields the Time wheel as his own weapon, disrespects and catches hold of the deities indicated by heretics, which are as good as buzzards, vultures, herons, quails and the like.


यदा पाखण्डिभिरात्मवञ्चितैस्तैरुरु वञ्चितो ब्रह्मकुलं समावसंस्तेषां शीलमुपनयनादिश्रौतस्मार्तकर्मानुष्ठानेन भगवतो यज्ञपुरुषस्याराधनमेव तदरोचयन् शूद्रकुलं भजते निगमाचारेऽशुद्धितो यस्य मिथुनीभाव: कुटुम्बभरणं यथा वानरजाते: ॥३०॥
यदा पाखण्डिभि:- when by the heretics
आत्म-वञ्चितै:- the self deluded उरु वञ्चित: greatly betrayed ब्रह्म-कुलम् समावसन्- the Braahmana race resides with तेषाम् शीलम्-उपनयन-आदि their pious ways, sacred thread etc., श्रौत-स्मार्त- of the Vedic and Smriti texts कर्म-अनुष्ठानेन rituals performing भगवत: यज्ञपुरुषस्य- of The Lord of sacrifices आराधनम्-एव worshipping also तत्-अरोचयन् him not pleasing शूद्र-कुलम् भजते the race of the Shudras goes to निगम-आचारे-अशुद्धित: according to the Vedic principle not purified यस्य मिथुनी-भाव: whose copulation nature कुटुम्ब-भरणम् family rearing यथा वानर-जाते: just as the monkey race When he is badly betrayed by the self deluded heretics, he goes and resides with the Braahmana race. There he is not pleased by their pious ways of having a thread, or the rituals performed according to the Vedic Smriti texts. Even the worship of The Lord of sacrifices does not please him. So then, he goes to the Shudra race, who are not purified as per the requirement of the Vedas, and are inclined to copulation, so he also ends up rearing families, like the monkeys.


तत्रापि निरवरोध: स्वैरेण विहरन्नतिकृपणबुद्धिरन्योन्यमुखनिरीक्षणादिना ग्राम्यकर्मणैव विस्मृतकालावधि: ॥३१॥
तत्र-अपि निरवरोध: there also unrestricted
स्वैरेण विहरन्- at will sporting अति-कृपण-बुद्धि:- very much distress minded अन्योन्य-मुख-निरीक्षण-आदिना one another's face looking at, etc., ग्राम्य-कर्मणा-एव in sensuous activities only विस्मृत-काल-अवधि: forgets Time's span There also, unrestricted, he keeps sporting, and very much distressed minded, keeps looking at one another's face, and indulging in sensuous activities forgets the time of death.


क्वचिद् द्रुमवदैहिकार्थेषु गृहेषु रंस्यन् यथा वानर: सुतदारवत्सलो व्यवायक्षण: ॥३२॥
क्वचित् द्रुम-वत्- sometimes, trees like
ऐहिक-अर्थेषु गृहेषु in worldly fruits (giving) in the houses रंस्यन् यथा वानर: delighting in, like monkeys सुत-दार-वत्सल: in son wife very attached व्यवाय-क्षण: in coition spends time Sometimes, he is so engrossed in the house, which, like the trees, gives fruits of the worldly nature only, becomes very fond of son and wife and spends time in coition only, like the monkeys.


एवमध्वन्यवरुन्धानो मृत्युगजभयात्तमसि गिरिकन्दरप्राये ॥३३॥
एवम्-अध्वनि- in such path
अवरुन्धान: falling prey to मृत्यु-गज-भयात्- by death elephant fearful तमसि गिरि-कन्दर-प्राये in dark mountain ravine like Into such a path, he is ever fearful of the death elephant, and falls into the dark mountain like ravine of adversities.


क्वचिच्छीतवाताद्यनेकदैविकभौतिकात्मीयानां दु:खानां प्रतिनिवारणेऽकल्पो दुरन्तविषयविषण्ण आस्ते ॥३४॥
क्वचित्-शीत-वात-आदि- sometimes, cold, wind and other
अनेक-दैविक-भौतिक्- many, by divine, by material, आत्मीयानाम् दु:खानाम् or by own people sorrows प्रतिनिवारणे-अकल्प: to counteract unable दुरन्त-विषय-विषण्ण: with innumerable sense object worried आस्ते remains Sometimes, he is unable to counteract the sorrow caused by the cold, the wind, sorrows incurred by the divine, the material, own people, and remains worried about innumerable sense objects.


क्वचिन्मिथो व्यवहरन् यत्किञ्चिद्धनमुपयाति वित्तशाठ्येन ॥३५॥
क्वचित्-मिथ: sometimes mutually
व्यवहरन् entering into business यत्-किञ्चिद्-धनम्- whatever much wealth उपयाति वित्तशाठ्येन earns by wealth stinginess Sometimes, he enters into business with his fellow men and obtains whatever much wealth through stinginess.


क्वचित्क्षीणधन: शय्यासनाशनाद्युपभोगविहीनो यावदप्रतिलब्धमनोरथोपगतादानेऽवसितमतिस्ततस्ततोऽवमानादीनि जनादभिलभते ॥३६॥
क्वचित्-क्षीण-धन: sometimes depleted of wealth
शय्या-आसन-अशन-आदि- bed, mat, food etc., उपभोग-विहीन: comforts deprived of यावद्-अप्रतिलब्ध- till not procured मनोरथ-उपगत- desires obtained आदाने-अवसित-मति:- in getting fixed minded तत: तत:-अवमान-आदीनि here and there, insult (rebuke) etc., जनाद्-अभिलभते from people gets Sometimes, depleted of wealth and deprived of the comforts of bed, mat, food etc., his mind is fixed in procuring these, from here and there, even if by foul means, until he does not obtain them, and is insulted and rebuked by people.


एवं वित्तव्यतिषङ्गविवृद्धवैरानुबन्धोऽपि पूर्ववासनया मिथ उद्वहत्यथापवहति ॥३७॥
एवम् वित्त-व्यतिषङ्ग- thus, wealth's attraction
विवृद्ध-वैर- increased animosity अनुबन्ध:-अपि feeling also पूर्व-वासनया by previous alliance मिथ: उद्वहति- mutually enter into relationship अथ-अपवहति and then dissolves it Thus, due to the attraction of wealth, his feeling of animosity is increased, and then by previous alliance, enters into relationship and gives up animosity.


एतस्मिन् संसाराध्वनि नानाक्लेशोपसर्गबाधित आपन्नविपन्नो यत्र यस्तमु ह वावेतरस्तत्र विसृज्य जातं जातमुपादाय शोचन्मुह्यन् बिभ्यद्विवदन् क्रन्दन् संहृष्यन् गायन्नह्यमान: साधुवर्जितो नैवावर्ततेऽद्यापि यत आरब्ध एष नरलोकसार्थो यमध्वन: पारमुपदिशन्ति ॥३८॥
एतस्मिन् संसार-अध्वनि in this world's path
नाना-क्लेश-उपसर्ग-बाधित various agonies, obstacles bound by आपन्न-विपन्न: by calamity dead यत्र य:-तम्-उ ह where he him indeed वाव-इतर:-तत्र and the other, there विसृज्य जातम् leaving, born जातम्-उपादाय new birth taking शोचन्-मुह्यन् grieving, infatuated, बिभ्यत्-विवदन् fearing, quarrelling क्रन्दन् संहृष्यन् crying, joyous, गायन्-नह्यमान:- singing, bound (by others) साधु-वर्जित: the pious except न-एव-आवर्तते-अद्य-अपि do not return today also यत: आरब्ध: एष: from where started this नरलोक-सार्थ: mundane journey यम्-अध्वन: पारम्- which road the end उपदिशन्ति is said to be On this worldly path, which is full of agonies and obstacles, if someone is afflicted and dies, he is left behind where he is, and the new burns are taken by the others, who then give way to grief, infatuation, fear, quarrel if opposed, crying, joy, singing, and are bound by the others. It is said that except for the pious souls, till today, no one, who has started on this mundane journey, has reached the end of this road.


यदिदं योगानुशासनं न वा एतदवरुन्धते यन्न्यस्तदण्डा मुनय उपशमशीला उपरतात्मान: समवगच्छन्ति ॥३९॥
यत्-इदम् which this
योग-अनुशासनम् Yoga discipline न वा एतत्-अवरुन्धते not or this (supreme state), is reached, यत्-न्यस्त-दण्डा: मुनय: which, taken the discipline the sages उपशम-शीला: naturally self-controlled उपरत-आत्मान: समवगच्छन्ति withdrawn minded, easily walk on This state, which is reached by Yoga discipline, non-violence, self control, which is taken by the sages, who with their minds withdrawn from the worldly objects, walk easily on this path, they do not follow.


यदपि दिगिभजयिनो यज्विनो ये वै राजर्षय: किं तु परं मृधे शयीरन्नस्यामेव ममेयमिति कृतवैरानुबन्धायां विसृज्य स्वयमुपसंहृता: ॥४०॥
यत्-अपि दिगिभ-जयिन: that also, the directions' elephants conquerors
यज्विन: ये वै राजर्षय: the sacrificer's, those indeed the royal sages किम् तु परम् मृधे what of but in battle, शयीरन्-अस्याम्-एव lying, in this only मम-इयम्-इति mine this thus कृत-वैर-अनुबन्धायाम् holding animosity claiming to possess विसृज्य स्वयम्-उपसंहृता: leaving, themselves withdraw Also, that those royal sages who have conquered the elephants of the directions, who perform sacrifices, lying in the dust in the battle field, in this claim only that they possess the earth, build up animosity and leaving the earth as well as their own bodies, withdraw from here.


कर्मवल्लीमवलम्ब्य तत आपद: कथञ्चिन्नरकाद्विमुक्त: पुनरप्येवं संसाराध्वनि वर्तमानो नरलोकसार्थमुपयाति एवमुपरि गतोऽपि ॥४१॥
कर्म-वल्लीम्-अवलम्ब्य actions' creeper clinging to
तत: आपद: from that tortures कथञ्चित्-नरकात्-विमुक्त: somewhat of hell rid पुन:-अपि-एवम् again also like this संसार-अध्वनि वर्तमान: on the worldly path, roaming about नरलोक-सार्थम्-उपयाति the men's company resorts to एवम्-उपरि गत:-अपि same the higher risen (people) also They cling to the creepers' of action and somehow are rid of the tortures of hell, and gain they are on the worldly path, roaming about, resorting to the company of men. This is so even with those people who have risen to higher realms.


तस्य-इदम्-उपगायन्ति - of him this is sung - आर्षभस्येह राजर्षेर्मनसापि महात्मन: ।
नानुवर्त्मार्हति नृपो मक्षिकेव गरुत्मत: ॥४२॥
आर्षभस्य-इह राजर्षे:- Rishabha son's (Bharata's) here, the royal sage's,
मनसा-अपि महात्मन: mentally also, of the high-souled न-अनुवर्त्म-अर्हति नृप: not follow is capable the king मक्षिका-इव गरुत्मत: fly like in Gaduda's comparison Here, the kings are not capable of following the high souled royal sage Bharata, the son of Rishabha, even mentally, just as a fly in comparison to the Gaduda.


यो दुस्त्यजान्दारसुतान् सुहृद्राज्यं हृदिस्पृश: ।
जहौ युवैव मलवदुत्तमश्लोकलालस: ॥४३
य: दुस्त्यजान्-दार-सुतान् who, difficult to renounce, wife, sons,
सुहृद्-राज्यम् हृदिस्पृश: kinsmen, kingdom delightful जहौ युवा-एव मल-वत्- renounced when young only, excreta like उत्तम-श्लोक-लालस: excellent renounced Krishna longing for Who, for the longing of the excellent renounced Krishna, renounced the delightful and difficult to renounce wife, sons, kinsmen and kingdom, while still young, just like excreta.


यो दुस्त्यजान् क्षितिसुतस्वजनार्थदारान् प्रार्थ्यांश्रियं सुरवरै: सदयावलोकाम् ।
नैच्छन्नृपस्तदुचितं महतां मधुद्विट्सेवानुरक्तमनसामभवोऽपि फल्गु: ॥४४॥
य: दुस्त्यजान् who (Bharat), difficult to be renounced
क्षिति-सुत-स्वजन- earth, sons, kinsfolk अर्थ-दारान् प्रार्थ्याम्-श्रियम् riches, wife, coveted Shree (goddess of wealth) सुर-वरै: सदय-अवलोकाम् by gods foremost, of gracious glances, न-इच्छन्-नृप:-तत्-उचितम् not desiring, the king, that was proper महताम् मधुद्विट्- for the exalted souls, of Madhusoodana, (Lord Vishnu) सेवा-अनुरक्त-मनसाम्- service devoted minds अभव:-अपि फल्गु: liberation also is worthless That the king Bharat, did not long for the difficult to be renounced earth, sons, kinsfolk, riches, wife, even Shree, the Goddess of wealth whose gracious looks are coveted even by the foremost gods, is proper. Because for the exalted souls, with their minds devoted to the service of Madhusoodana, Lord Vishnu, even liberation is worthless.


यज्ञाय धर्मपतये विधिनैपुणाय योगाय सांख्यशिरये प्रकृतीश्वराय ।
नारायणाय हरये नम इत्युदारं हास्यन्मृगत्वमपि य: समुदाजहार ॥४५॥
यज्ञाय धर्म-पतये for Yagya (personified), for the righteousness protector,
विधि-नैपुणाय for (Him Who) rituals (of scriptures) carries out योगाय सांख्य-शिरये for The Yoga (embodied) for Saankhya (principal) theme प्रकृति-ईश्वराय for Prakriti's Lord नारायणाय हरये नम: for Naaraayana, for Hari Salutations इति-उदारम् thus loudly हास्यन्-मृगत्वम्-अपि when shedding deer form also य: समुदाजहार who distinctly prayed "Salutations for the Yagya personified, for The Protector of righteousness, for Him, Who carries out rituals as per the scriptures, for Him, The Principal theme of Saankhya, for The Lord of Prakriti, for Naaraayana, for Hari," who also thus loudly and distinctly prayed, when shedding the deer form.


य इदं भागवतसभाजितावदातगुणकर्मणो राजर्षेर्भरतस्यानुचरितं स्वस्त्ययनमायुष्यं धन्यं यशस्यं स्वर्ग्यापवर्ग्यं वानुशृणोत्याख्यास्यत्यभिनन्दति च सर्वा एवाशिष आत्मन आशास्ते न काञ्चन परत इति ॥४६॥
य: इदम् भागवत-सभाजित- who so ever this, by the devotees extolled
अवदात-गुण-कर्मण: of spotless virtues and actions राजर्षे:-भरतस्य- of the royal sage Bharata अनुचरितम् स्वस्ति-अयनम्- the story, good fortune bringing, आयुष्यम् धन्यम् यशस्यम् longevity conferring, wealth and celebrity bringing स्वर्ग्य-अपवर्ग्यम् heavenly bliss and liberation granting वा-अनुशृणोति-आख्यास्यति- or listens to, speaks of, अभिनन्दति च welcomes and सर्वा: एव-आशिष: all also desires आत्मन: आशास्ते by themselves attains न काञ्चन परत: इति nothing from others seeks, thus Thus, who so ever listens to, speaks of, and welcomes this story of the spotless virtues and actions of the royal sage Bharata, which brings good fortune, confers longevity, wealth, celebrity, even heavenly bliss and liberation, all his desires are fulfilled by themselves, and he seeks nothing from others.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां पञ्चमे स्कन्धे भरतोपाख्याने पारोक्ष्यविवरणं नाम चतुर्दश: अध्याय: ॥१४॥ Thus ends the fourteenth discourse entitled "The allegorical meaning (of the description of the forest of mundane existence) elucidated," forming part of the story of Bharat, in Book Five of the great and glorious Bhaagavata-Puraana.