श्रीमद्भागवत महापुराणम्
सप्तम: स्कन्ध:
त्रयोदश: अध्याय:
नारद उवाच -
Naarada said -
कल्पस्त्वेवं परिव्रज्य देहमात्रावशेषित: ।
ग्रामैकरात्रविधिना निरपेक्षश्चरेन्महीम् ॥१॥
कल्प:-तु-एवम् परिव्रज्य
if able, indeed thus, should be a recluse
देह-मात्र-अवशेषित:
the body alone left (as his own)
ग्रामे-एक-रात्र विधिना
in a village for one night, by the rule
निरपेक्ष:-चरेत्-महीम्
free of desires may roam about on the earth
If one is physically and mentally capable, he should, in this manner, undertake the life of a recluse, with his body alone as his possession, free of desire, observing the rule of staying in one village for one night, he should roam about on the earth.
बिभृयाद् यद्यसौ वास: कौपीनाच्छादनं परम् ।
त्यक्तं न दण्डलिङ्गादेरन्यत् किञ्चिदनापदि ॥२॥
बिभृयात् यदि-असौ वास:
should wear, if he clothes
कौपीन-आच्छादनम् परम्
an under garment covering well
त्यक्तम् न दण्ड-लिङ्ग-
given up should not except the staff
आदे:-अन्यत् किञ्चित्-अनापदि
and sign etc., anything else, unless in distress
If he should wear clothes, it should only be a well covering undergarment. Unless in distress, he should not carry with him anything which he has given up, except the staff and the other signs of a Sanyaasi.
एक एव चरेद् भिक्षुरात्मारामोऽनपाश्रय: ।
सर्वभूतसुहृच्छान्तो नारायणपरायण: ॥३॥
एक: एव चरेद् भिक्षु:
one only should go about, living on alms,
आत्माराम:-अनपाश्रय:
in self delighting, without any shelter
सर्व-भूत-सुहृत्-शान्त:
of all beings a friend, peaceful
नारायण-परायण:
to Naaraayana devoted
He should go about alone, living on alms, delighting in himself, without shelter, a friend to all living beings, peaceful and devoted to Lord Naaraayana.
पश्येदात्मन्यदो विश्वं परे सदसतोऽव्यये ।
आत्मानं च परं ब्रह्म सर्वत्र सदसन्मये ॥४॥
पश्येत्-आत्मनि-अद: विश्वम्
should view in the Self, the objective universe
परे सत्-असत:-अव्यये
in the beyond, cause and effect immutable
आत्मानम् च परम् ब्रह्म
the Self and the transcendent Brahman
सर्वत्र सत्-असत्-मये
everywhere, of the cause and effect consisting
He should view the whole objective universe in the immutable Self beyond cause and effect, and transcendent Brahman everywhere consisting of the cause and effect.
सुप्तप्रबोधयो: सन्धावात्मनो गतिमात्मदृक् ।
पश्यन्बन्धं च मोक्षं च मायामात्रं न वस्तुत: ॥५॥
सुप्त-प्रबोधयो: सन्धौ-
at deep sleep and waking state meeting point,
आत्मन: गतिम्-आत्मदृक्
of ones own true nature, having an eye on oneself
पश्यन्-बन्धम् च मोक्षम् च
discovering, bondage and liberation and
माया-मात्रम् न वस्तुत:
illusion mere, not real
The one having an eye on oneself, should observe the meeting point of deep sleep and the waking state, and discovering ones own true nature, must realize that bondage and liberation are both mere illusions and not real.
नाभिनन्देद् ध्रुवं मृत्युमध्रुवं वास्य जीवितम् ।
कालं परं प्रतीक्षेत भूतानां प्रभवाप्ययम् ॥६॥
न-अभिनन्देत् ध्रुवम् मृत्युम्-
should not welcome inevitable death
अध्रुवम् वा-अस्य जीवितम्
uncertain or its life
कालम् परम् प्रतीक्षेत
Time Absolute should await
भूतानाम् प्रभव-अप्ययम्
of the living beings, (responsible for) birth and death
He should not welcome, inevitable death or the uncertain life. He should await the course of Absolute Time which is responsible for birth and death.
नासच्छास्त्रेषु सज्जेत नोपजीवेत जीविकाम् ।
वादवादांस्त्यजेत् तर्कान्पक्षं कं च न संश्रयेत् ॥७॥
न-असत्-शास्त्रेषु सज्जेत
not in profane literature should indulge
न-उपजीवेत जीविकाम्
not should live by a livelihood
वाद-वादान्-त्यजेत् तर्कान्-
discussions should avoid reasonings,
पक्षम् कम् च न संश्रयेत्
supporting any one and should not take
He should not indulge in profane literature, should not live by a livelihood, should avoid discussions and reasoning and should not take to supporting any one's views.
न शिष्याननुबध्नीत ग्रन्थान्नैवाभ्यसेद् बहून् ।
न व्याख्यामुपयुञ्जीत नारम्भानारभेत् क्वचित् ॥८॥
न शिष्यान्-अनुबध्नीत
not disciples should attach
ग्रन्थान्-न-एव-अभ्यसेद् बहून्
books not even study many
न व्याख्याम्-उपयुञ्जीत
not discourses be engaged in
न-आरम्भान्-आरभेत् क्वचित्
not in activities begin, whatsoever
He should not attach disciples to himself, should not study many books, should not engage in discourses, should not begin any work related activities, what so ever.
न यतेराश्रम: प्रायो धर्महेतुर्महात्मन: ।
शान्तस्य समचित्तस्य बिभृयादुत वा त्यजेत् ॥९॥
न यते:-आश्रम: प्राय:
not for a recluse, Ashrama (stage of life) generally
धर्म-हेतु:-महात्मन:
for religious merit, the high souled
शान्तस्य समचित्तस्य
the peaceful minded and equable of mind
बिभृयात्-उत वा त्यजेत्
he may taken on, indeed, or may give it up
For a high souled recluse, peaceful minded, and equable in mind , the adherence of the conduct of a particular Ashrama, stage of life, is not needed for religious merit. He may take on such a conduct, indeed, or may give it up.
अव्यक्तलिङ्गो व्यक्तार्थो मनीष्युन्मत्तबालवत् ।
कविर्मूकवदात्मानं स दृष्ट्या दर्शयेन्नृणाम् ॥१०॥
अव्यक्त-लिङ्ग: व्यक्त-अर्थ:
with no visible sign, obvious is (his) purpose
मनीषी-उन्मत्त-बाल-वत्
though intelligent, mad man like, child like
कवि:-मूक-वत्-आत्मानम्
wise, dumb like himself
स: दृष्ट्या दर्शयेत्-नृणाम्
he presents, shows to people
Though he is without any visible sign of a recluse, his purpose is obvious. Though he is intelligent, he presents and shows himself to people as a mad-man or a child, or a dumb person.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
प्रह्लादस्य संवादं मुनेराजगरस्य च ॥११॥
अत्र-अपि-उदाहरन्ति-इमम्
in this also, is given as an example, this
इतिहासम् पुरातनम्
legend old
प्रह्लादस्य संवादम्
Prahlaada's dialogue
मुने:-अजगरस्य च
and of the sage in a python's (mode of life)
In this point of the life of recluse, the wise give as an example, the old legend of the dialogue between Prahlaada and the sage who led the life of a python.
तं शयानं धरोपस्थे कावेर्यां सह्यसानुनि ।
रजस्वलैस्तनूदेशैर्निगूढामलतेजसम् ॥१२॥
तम् शयानम् धरा-उपस्थे
him lying, on the ground sloping
कावेर्याम् सह्य-सानुनि
on (banks of) Kaaveri river, in the Sahyadri valley
रज-स्वलै:-तनू-देशै:-
by dust particles the body's parts (covered)
निगूढ-अमल तेजसम्
concealing the pure (spiritual) glory
Prahlaada saw him lying on the sloping ground of the Sahyadri valley, on the banks of the river Kaaveri. All his body's parts were covered with dust particles, concealing his pure spiritual glory.
ददर्श लोकान्विचरँल्लोकतत्त्वविवित्सया ।
वृतोऽमात्यै: कतिपयै: प्रह्लादो भगवत्प्रिय: ॥१३॥
ददर्श लोकान्-विचरन्-
saw the worlds going about
लोक-तत्त्व-विवित्सया
the peoples truth wanting to understand
वृत:-अमात्यै: कतिपयै:
accompanied by ministers some
प्रह्लाद: भगवत्-प्रिय:
Prahlaada, The Lord's beloved
The Lord's beloved Prahlaada, saw him, the sage, when he went around the various worlds, accompanied by some ministers, with an intention to know the truth of the people.
कर्मणाऽऽकृतिभिर्वाचा लिङ्गैर्वर्णाश्रमादिभि: ।
न विदन्ति जना यं वै सोऽसाविति न वेति च ॥१४॥
कर्मणा-आकृतिभि:-वाचा
by actions, appearance, speech,
लिङ्गै:-वर्ण-आश्रम-आदिभि:
(indicative) marks, grade (in society) stage (in life) etc.,
न विदन्ति जना: यम् वै
do not know the people whom indeed
स:-असौ-इति न वा-इति च
he this so is, is not or so and
The people, do not know whom to be so and so, or not so and so, by his actions, appearance, speech, indicative marks, grade in society, stage in life etc., indeed.
तं नत्वाभ्यर्च्य विधिवत् पादयो: शिरसा स्पृशन् ।
विवित्सुरिदमप्राक्षीन्महाभागवतोऽसुर: ॥१५॥
तम् नत्वा-अभ्यर्च्य विधिवत्
him (the sage), bowing down to, worshipped duly,
पादयो: शिरसा स्पृशन्
the feet with his head touching,
विवित्सु:-इदम्-अप्राक्षीत्-
eager to know, this asked
महा-भागवत:-असुर:
the great devotee, the demon
The great devotee, the demon king, Prahlaada, in his eagerness to know about the sage, bowed down to him, duly worshipped him, and touched his feet with his head, and asked him this,…
बिभर्षि कायं पीवानं सोद्यमो भोगवान्यथा ।
वित्तं चैवोद्यमवतां भोगो वित्तवतामिह ।
भोगिनां खलु देहोऽयं पीवा भवति नान्यथा ॥१६॥
बिभर्षि कायम् पीवानम्
you have a body robust fit
स-उद्यम: भोगवान्-यथा
to take exertion, and that given to worldly pleasure, like
वित्तम् च-एव-उद्यमवताम्
wealth and only is to the toiling (people)
भोग: वित्तवताम्-इह
worldly pleasures come to the wealthy, here,
भोगिनाम् खलु देह:-अयम्
of those given and worldly pleasures indeed, body this
पीवा भवति न-अन्यथा
robust becomes, not otherwise
You have a robust body fit to take exertion, and like that of those given to worldly pleasures. Here, in this world, wealth comes to those who toil, and worldly pleasures come to the wealthy. The body of those who are given to worldly pleasures, becomes robust like this, not otherwise.
न ते शयानस्य निरुद्यमस्य ब्रह्मन् नु हार्थो यत एव भोग: ।
अभोगिनोऽयं तव विप्र देह: पीवा यतस्तद्वद न: क्षमं चेत् ॥१७॥
न ते शयानस्य
not yours lying down
निरुद्यमस्य ब्रह्मन्
non-toiling, O Holy One!
नु ह-अर्थ: यत एव भोग:
not indeed is wealth, from where are enjoyments
अभोगिन:-अयम् तव
of the un-indulgent this, your
विप्र देह: पीवा यत:-
O Braahmana! body, robust how,
तत्-वद न क्षमम् चेत्
that do say, not unfit if
O Holy One! As you are lying sown and doing no labour, you do not have any wealth, from which enjoyments come. O Braahmana! If it is not otherwise, do say, how your non-toiling non-indulgent body is so robust.
कवि: कल्पो निपुणदृक् चित्रप्रियकथ: सम: ।
लोकस्य कुर्वत: कर्म शेषे तद्वीक्षितापि वा ॥१८॥
कवि: कल्प: निपुण-दृक्
learned, able-bodied, with expert vision,
चित्र-प्रिय-कथ: सम:
of wonderful charming speech, having equanimity,
लोकस्य कुर्वत: कर्म शेषे
as the world is doing work, (you) sleep
तत्-वीक्षिता-अपि वा
all that perceiving also or
You are learned, able bodied, expert of vision, having a wonderful and charming speech, having equanimity, how is it that, in spite of perceiving the world doing the work, you sleep.
नारद उवाच -
Naarada said -
स इत्थं दैत्यपतिना परिपृष्टो महामुनि: ।
स्मयमानस्तमभ्याह तद्वागमृतयन्त्रित: ॥१९॥
स: इत्थम् दैत्य-पतिना
he thus, by the demon king
परिपृष्ट: महा-मुनि:
asked directly, the great sage
स्मयमान:-तम्-अभ्याह
smilingly, to him said
तत्-वाक्-अमृत-यन्त्रित:
by his speech nectre, captivated
The great sage was thus directly asked by the demon king, and captivated by the nectre like speech , smilingly said to him,…
ब्राह्म्उवाच -
The Braahmana said -
वेदेदमसुरश्रेष्ठ भवान् नन्वार्यसम्मत: ।
ईहोपरमयोर्नृणां पदान्यध्यात्मचक्षुषा ॥२०॥
वेद-इदम्-असुरश्रेष्ठ भवान्
you know this, O Chief of the demons, you
ननु-आर्य-सम्मत:
undoubtedly, of the noble esteemed
ईहा-उपरमयो:-नृणाम्
the results of and cessation of mens
पदानि-अध्यात्म-चक्षुषा
activity by (your) spiritual insight
O Chief of the demons! You are the esteemed of the nobles. By your spiritual insight you undoubtedly know the results and the cessation of the activities of men.
यस्य नारायणो देवो भगवान्हृद्गत: सदा ।
भक्त्या केवलयाज्ञानं धुनोति ध्वान्तमर्कवत् ॥२१॥
यस्य नारायण: देव:
whose, Naaraayana Lord,
भगवान्- हृद्-गत: सदा
the glorious, in heart present always
भक्त्या केवलया-अज्ञानम्
by devotion absolute, ignorance
धुनोति ध्वान्तम्-अर्कवत्
dispels darkness, sun just as
The self effulgent glorious always present in whose (your) heart, by your absolute devotion dispels ignorance, just as the sun disperses the darkness.
अथापि ब्रूमहे प्रश्नांस्तव राजन्यथाश्रुतम् ।
सम्भावनीयो हि भवानात्मन: शुद्धिमिच्छताम् ॥२२॥
अथ-अपि ब्रूमहे प्रश्नान्-
even so, will answer questions
तव राजन्-यथा-श्रुतम्
yours, O King! as heard (by us)
सम्भावनीय: हि भवान्-
worthy of respect indeed are you
आत्मन: शुद्धिम्-इच्छताम्
by (those who) self purification seek
O King! Even so, I will answer your questions, in the light of what I have heard. You indeed are worthy of respect by those who seek self-purification of their heart.
तृष्णया भववाहिन्या योग्यै: कामैरपूरया ।
कर्माणि कार्यमाणोऽहं नानायोनिषु योजित: ॥२३॥
तृष्णया भव-वाहिन्या
by desires, the world causing to flow
योग्यै: कामै:-अपूरया
by adequate enjoyments not sated
कर्माणि कार्यमाण:-अहम्
in actions performing I
नाना-योनिषु योजित:
in various wombs (births) was cast
By the ceaseless desires, which cause the flow of the world, I, enjoying the adequate enjoyments, and not sated, went on performing actions and consequently was cast into various births.
यदृच्छया लोकमिमं प्रापित: कर्मभिर्भ्रमन् ।
स्वर्गापवर्गयोर्द्वारं तिरश्चां पुनरस्य च ॥२४॥
यदृच्छया लोकम्-इमम्
fortunately, realm to this
प्रापित: कर्मभि:-भ्रमन्
reached, by my actions wandering
स्वर्ग-अपवर्गयो:-द्वरम्
(which is) of the heavens and of beatitude the door
तिरश्चाम् पुन:-अस्य च
of the lower species again of this (human body) and
Fortunately, wandering about due to my actions I have reached this realm, which is the door to heaven, beatitude, for the lower species as well of this human birth.
अत्रापि दम्पतीनां च सुखायान्यापनुत्तये ।
कर्माणि कुर्वतां दृष्ट्वा निवृत्तोऽस्मि विपर्ययम् ॥२५॥
अत्रापि दम्पतीनाम् च
here (in this life) of the married couples and
सुखाय-अन्य-अपनुत्तये
for pleasure other (pursuits), to combat calamities
कर्माणि कुर्वताम् दृष्ट्वा
actions performing, perceiving,
निवृत्त:-अस्मि विपर्ययम्
ceased have I, opposite results
Here, in this life, perceiving the married couples, performing actions for various pleasures, pursuits and for facing calamities, and reaping opposite results, I have ceased from all activities.
सुखमस्यात्मनो रूपं सर्वेहोपरतिस्तनू: ।
मन:संस्पर्शजान् दृष्ट्वा भोगान्स्वप्स्यामि संविशन् ॥२६॥
सुखम्-अस्य-आत्मन: रूपम्
bliss, of this self is the nature
सर्व-ईहा-उपरति:-तनू:
all desires cessation is its manifestation
मन:संस्पर्शजान् दृष्ट्वा
the mind's creations realizing
भोगान्-स्वप्स्यामि संविशन्
the enjoyments, (I) sleep lying down
The true nature of the self is Bliss, and cessation from all desires is its manifestation. Realizing that the enjoyments are but a creation of the mind, I keep lying down and sleeping.
इत्येतदात्मन: स्वार्थं सन्तं विस्मृत्य वै पुमान् ।
विचित्रामसति द्वैते घोरामाप्नोति संसृतिम् ॥२७॥
इति-एतत्-आत्मन: स्वार्थम्
thus this of the self interest,
सन्तम् विस्मृत्य वै पुमान्
the true nature forgetting, indeed Jeeva
विचित्राम्-असति द्वैते
is the strange untrue duality
घोराम्-आप्नोति संसृतिम्
terrible, undergoes transmigration
Thus, indeed the Jeeva forgets the true nature of the Self and its highest interest, and falls in the trap of the untrue terrible duality and undergoes transmigration.
जलं तदुद्भवैश्छन्नं हित्वाज्ञो जलकाम्यया ।
मृगतृष्णामुपाधावेद् यथान्यत्रार्थदृक् स्वत: ॥२८॥
जलम् तत्-उद्भवै:-छन्नम्
water, in it growing and covered with,
हित्वा-अज्ञ: जल-काम्यया
leaving alone, the ignorant, for water with desire
मृगतृष्णाम्-उपाधावेत्
to the oasis runs after
यथा-अन्यत्र-अर्थ-दृक् स्वत:
just as in other place, object of pursuit, other than Self
Just as an ignorant person desiring for water, leaves alone the water which is covered with weeds etc., growing there in, and runs after a mirage, in the same manner, an ignorant person desiring for the objects of pursuit for his pleasure, runs after the sense objects, not realizing his own Self.
देहादिभिर्दैवतन्त्रैरात्मन: सुखमीहत: ।
दु:खात्ययं चानीशस्य क्रिया मोघा: कृता: कृता: ॥२९॥
देह-आदिभि:-दैव-तन्त्रै:-
by body and other means, by Providence impelled
आत्मन: सुखम्-ईहत:
of Self happiness seeking
दु:ख-अत्ययम् च-अनीशस्य
of sufferings cessation, and of the unable (person)
क्रिया: मोघा: कृता: कृता:
actions are fruitless, done over and over
In the effort of seeking happiness and the cessation of sufferings, for the Self, the actions of an unable person, done over and over again by his body and other means, are fruitless, as they are impelled by Providence.
आध्यात्मिकादिभिर्दु:खैरविमुक्तस्य कर्हिचित् ।
मर्त्यस्य कृच्छ्रोपनतैरर्थै: कामै: क्रियेत किम् ॥३०॥
आध्यात्मिक-आदिभि:-दु:खै:-
by the spiritual, mental and bodily afflictions
अविमुक्तस्य कर्हिचित्
unredeemed, ever
मर्तस्य कृच्छ्र-उपनतै:-
the mortal's, by hardships procured
अर्थै: कामै: क्रियेत किम्
wealth and desires purpose is what
Of the mortal, what use is the wealth and desires procured with great hardship, who is ever unredeemed of the spiritual, mental and bodily afflictions?
पश्यामि धनिनां क्लेशं लुब्धानामजितात्मनाम् ।
भयादलब्धनिद्राणां सर्वतोऽभिविशङ्किनाम् ॥३१॥
पश्यामि धनिनाम् क्लेशम्
I see, of the wealthy, the suffering
लुब्धानाम्-अजित्-आत्मनाम्
of the greedy, of those who have not controlled their minds,
भयात्-अलब्ध-निद्राणाम्
for fear, not getting sleep
सर्वत:-अभिविशङ्किनाम्
from all sides apprehensive
I see the suffering of those greedy wealthy people who have not controlled their minds, for out of fear and for being apprehensive from all sides, they do not get any sleep.
राजतश्चोरत: शत्रो: स्वजनात्पशुपक्षित: ।
अर्थिभ्य: कालत: स्वस्मान्नित्यं प्राणार्थवद्भयम् ॥३२॥
राजत:-चोरत: शत्रो:
from the king, from thieves, from enemies,
स्वजनात्-पशु-पक्षित:
kinsmen, beasts and birds,
अर्थिभ्य: कालत: स्वस्मात्-
beggars, death, (even) from oneself,
नित्यम् प्राण-अर्थवत्-भयम्
constant of life and wealth, the fear
There is a constant fear for life and wealth for those keen to preserve them, from the king, from thieves, the enemies, kinsmen, beasts and birds, beggars and death, even from ones own self.
शोकमोहभयक्रोधरागक्लैब्यश्रमादय: ।
यन्मूला: स्युर्नृणां जह्यात् स्पृहां प्राणार्थयोर्बुध: ॥३३॥
शोक-मोह-भय-क्रोध-
grief, infatuation, fear, anger,
राग-क्लैब्य-श्रम-आदय:
attachment, unmanliness, exertion, and others
यत्-मूला: स्यु:-नृणाम् जह्यात्
which the roots become of men's, should abandon
स्पृहाम् प्राण-अर्थयो:-बुध:
the desire of life and wealth, the wise
The wise should give up the desire for life and wealth which are the roots of grief, infatuation, fear, anger, attachment, unmanliness, exertion, and others.
मधुकारमहासर्पौ लोकेऽस्मिन्नो गुरूत्तमौ ।
वैराग्यं परितोषं च प्राप्ता यच्छिक्षया वयम् ॥३४॥
मधुकार-महासर्पौ लोके-
the bee and the python, in the world
अस्मिन्-न: गुरु-उत्तमौ
this, our teachers best
वैराग्यम् परितोषम् च
dispassion contentment and
प्राप्ता: यत्-शिक्षया वयम्
have got by which teaching, we
In this world the two, the bee and the python are our best teachers, by whose teachings we have got dispassion and contentment.
विराग: सर्वकामेभ्य: शिक्षितो मे मधुव्रतात् ।
कृच्छ्राप्तं मधुवद् वित्तं हत्वाप्यन्यो हरेत्पतिम् ॥३५॥
विराग: सर्व-कामेभ्य:
dispassion from all desires
शिक्षित: मे मधुव्रतात्
was learnt by me, from the bee
कृच्छ्र-आप्तम् मधुवत् वित्तम्
with difficulty attained, honey like wealth
हत्वा-अपि-अन्य: हरेत्-पतिम्
usurping also the other, kills the owner
I have learnt dispassion from all desires from the bee. Others usurp the hard earned honey like wealth and also kill the rightful owner of the same.
अनीह: परितुष्टात्मा यदृच्छोपनतादहम् ।
नो चेच्छये बह्वहानि महाहिरिव सत्त्ववान् ॥३६॥
अनीह: परितुष्ट-आत्मा
desire less, contented Soul
यदृच्छा-उपनतात्-अहम्
by chance got I
नो चेत्-शये बहु-अहानि
or otherwise sleep, for many days
महा-अहि:-इव सत्त्ववान्
the python like strength
A desire less contented Soul, I make do with what ever I get by chance, even otherwise, I sleep for many days like the python, on my own strength of resistance.
क्वचिदल्पं क्वचिद् भूरि भुञ्जेऽन्नं स्वाद्वस्वादु वा ।
क्वचिद् भूरिगुणोपेतं गुणहीनमुत क्वचित् ॥३७॥
क्वचित्-अल्पम् क्वचिद् भूरि
sometimes little sometimes more
भुञ्जे-अन्नम् स्वादु-अस्वादु वा
eat food tasty tasteless or
क्वचित् भूरि-गुण-उपेतम्
sometimes, in many qualities rich
गुणहीनम्-उत क्वचित्
worthless or sometimes
Sometimes I eat scanty or sometimes plentiful food, it may be tasty or tasteless, full of qualities or worthless at times.
श्रद्धयोपाहृतं क्वापि कदाचिन्मानवर्जितम् ।
भुञ्जे भुक्त्वाथ कस्मिंश्चिद् दिवा नक्तं यदृच्छया ॥३८॥
श्रद्धया-उपाहृतम् क्वापि
with honour brought (food) somewhere
कदाचित्-मान-वर्जितम्
sometimes honour without
भुञ्जे भुक्त्वा-अथ कस्मिंश्चित्
eat, having eaten then, at some times
दिवा-नक्तम् यदृच्छया
in day or night as per chance
Somewhere, sometimes I eat food brought to me with honour, at times without honour, sometimes I eat after having eaten, and at times in the day or at night as per chance.
क्षौमं दुकूलमजिनं चीरं वल्कलमेव वा ।
वसेऽन्यदपि संप्राप्तं दिष्टभुक् तुष्टधीरहम् ॥३९॥
क्षौमम् दुकूलम्-अजिनम्
silk linen, deer skin
चीरम् वल्कलम्-एव वा
rags, bark of trees, or
वसे-अन्यत्-अपि संप्राप्तम्
put on, other (fabrics) also got
दिष्ट-भुक् तुष्ट-धी:-अहम्
by fate ordained, contented in mind, I
I, according to what fate has ordained for me, put on silk, linen, deer skin, rags, or bark of trees, or whatever fabric is available, and am contended in my mind.
क्वचिच्छये धरोपस्थे तृणपर्णाश्मभस्मसु ।
क्वचित् प्रासादपर्यङ्के कशिपौ वा परेच्छया ॥४०॥
क्वचित्-शये धरा-उपस्थे
sometimes I sleep on earth surface
तृण-पर्ण-अश्म-भस्मसु
straws, dry leaves, stones, ashes
क्वचित् प्रासाद-पर्यङ्के
sometimes in palaces on bed
कशिपौ वा पर-इच्छया
on mattresses or by others' wishes
Sometimes I sleep on the earth surface, on straws, dry leaves, stones, ashes, and sometimes on a mattress on the bed in palaces, according to the wishes of others.
क्वचित् स्नातोऽनुलिप्ताङ्ग: सुवासा: स्रग्व्यलंकृत: ।
रथेभाश्वैश्चरे क्वापि दिग्वासा ग्रहवद् विभो ॥४१॥
क्वचित् स्नात: अनुलिप्त-
sometimes bathed, smeared
अङ्ग: सुवासा: स्रग्वी-अलंकृत:
with sandal wood paste, good clothes, garlands adorned
रथ-इभ-अश्वै:-चरे क्वापि
chariot, elephant, and horses ride sometimes,
दिग्वासा: ग्रह-वत् विभो
directions clothed (attire-less), evil spirit like, O King!
O King! Sometimes I am bathed, smeared with sandalwood paste, wearing good clothes, adorned with garlands, riding chariots, elephants and horses, and sometimes clothed by all the directions, (without any clothes), like an evil spirit.
नाहं निन्दे न च स्तौमि स्वभावविषमं जनम् ।
एतेषां श्रेय आशासे उतैकात्म्यं महात्मनि ॥४२॥
न-अहम् निन्दे न च स्तौमि
not I speak ill, not and praise
स्वभाव-विषमम् जनम्
nature diverse of people
एतेषाम् श्रेय आशासे
of them well I wish,
उत-ऐकात्म्यम् महात्मनि
because, being one with The Supreme
I do not speak ill or praise people with diverse disposition. I wish them all well, because of their oneness with The Supreme Spirit.
विकल्पं जुहुयाच्चित्तौ तां मनस्यर्थविभ्रमे ।
मनो वैकारिके हुत्वा तन्मायायां जुहोत्यनु ॥४३॥
विकल्पम् जुहुयात्-चित्तौ
diversity should merge in the mental faculty
ताम् मनसि-अर्थ-विभ्रमे
in the mental faculty, of things causing misconception
मन: वैकारिके हुत्वा
the mind in the Saatvic Ego merging,
तत्-मायायाम् जुहोति-अनु
that in Maayaa is merged after that
One should merge the concept of diversity in the faculty of perception, perception in the mind, mind, which causes the misconception of things, and the mind in the Saatvic Ego, and after that, the Ego should be merged in Maayaa .
आत्मानुभूतौ तां मायां जुहुयात् सत्यदृङ् मुनि: ।
ततो निरीह विरमेत् स्वानुभूत्याऽऽत्मनि स्थित: ॥४४॥
आत्म-अनुभूतौ ताम् मायाम्
in the self consciousness, that Maayaa
जुहुयात् सत्य-दृङ् मुनि:
should merge the truth knower sage
तत: निरीह: विरमेत्
by that devoid of effort should become actionless
स्व-अनुभूत्या-आत्मनि स्थित:
by own self consciousness, in ones own Self established
The sage who knows The Truth, should merge that Maayaa in self consciousness, then devoid of all effort, should become actionless, and by his own consciousness should be established in his own Self.
स्वात्मवृत्तं मयेत्थं ते सुगुप्तमपि वर्णितम् ।
व्यपेतं लोकशास्त्राभ्यां भवान् हि भगवत्पर: ॥४५॥
स्व-आत्म-वृत्तम् मया-इत्थम् ते
my own nature about, by me thus to you
सुगुप्तम्-अपि वर्णितम्
secretive though, is described
व्यपेतम् लोक-शास्त्राभ्याम्
mysterious from the world and the scriptures
भवान् हि भगवत्-पर:
you indeed are The Lord's devotee
Thus I myself have described to you my secretive nature and conduct, which is mysterious for the world and the scriptures, because, indeed, you are a devotee of The Lord.
नारद उवाच -
Naarada said -
धर्मं पारमहंस्यं वै मुने: श्रुत्वासुरेश्वर: ।
पूजयित्वा तत: प्रीत आमन्त्र्य प्रययौ गृहम् ॥४६॥
धर्मम् पारमहंस्यम् वै
the conduct of the highest ascetics, indeed
मुने: श्रुत्वा-असुरेश्वर:
from the sage, having heard, the lord of the Asuras,
पूजयित्वा तत: प्रीत:
worshipped him, then delighted
आमन्त्र्य प्रययौ गृहम्
taking permission, returned to his home
Then the lord of the Asuras, Prahlaada, having heard about the prescribed conduct of the highest ascetics, from the sage, Dattaatreya, worshipped him and taking his permission, returned to his home with delight.
श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमे स्कन्धे युधिष्ठिर नारद संवादे यतिधर्मे त्रयोदश: अध्याय: ॥१३॥
Thus ends the thirteenth discourse, forming part of the dialogue between Emperor Yudhisthira and the sage Naarada and bearing on the course of conduct prescribed for a recluse, in Book Seven of the great and glorious Bhaagavata-Puraana.