श्रीमद्भागवतमहापुराणम् सप्तम: स्कन्ध: चतुर्दश: अध्याय: युधिष्ठिर उवाच - Yudhishthira said - गृहस्थ एतां पदवीं विधिना येन चाञ्जसा ।
याति देवऋषे ब्रूहि मादृशो गृहमूढधी: ॥१॥
गृहस्थ एताम् पदवीम् a householder, this state
विधिना येन च-अञ्जसा by method which and easily याति देवऋषे ब्रूहि attains, O Celestial sage! Do say मा-दृश: गृह-मूढ-धी: myself like householder of stupid mind O Celestial sage! Do tell us the easy method by which this state may be attained by a householder, a householder like me, who is stupid in the mind.


नारद उवाच - Naarada said - गृहेष्ववस्थितो राजन्क्रिया: कुर्वन्गृहोचिता: ।
वासुदेवार्पणं साक्षादुपासीत महामुनीन् ॥२॥
गृहेषु-अवस्थित: राजन्- in the house staying, O King!
क्रिया: कुर्वन्-गृह-उचिता: duties performing for the householder proper वासुदेव-अर्पणम् साक्षात्- to Vaasudeva offering Himself, उपासीत महा-मुनीन् worship the great sages O King! Staying in his own house, and performing his duties according to the household, he should offer Himself to Lord Vaasudeva and worship the great sages.


शृण्वन्भगवतोऽभीक्ष्णमवतारकथामृतम् ।
श्रद्दधानो यथाकालमुपशान्तजनावृत: ॥३॥
शृण्वन्-भगवत:-अभीक्ष्णम्- hearing The Lord's, constantly
अवतार-कथा-अमृतम् the descent stories nectar श्रद्दधान: यथा-कालम्- with reverence, according to time उपशान्त-जन-आवृत: peaceful, by people surrounded According to time, he should constantly, hear the nectar like stories of the descent of The Lord, with reverence, and be surrounded by peaceful people.


सत्सङ्गाच्छनकै: सङ्गमात्मजायात्मजादिषु ।
विमुच्येन्मुच्यमानेषु स्वयं स्वप्नवदुत्थित: ॥४॥
सत्सङ्गात्-शनकै: सङ्गम्- by the saints company, gradually, company
आत्म-जाया-आत्मज-आदिषु of ones own wife, sons and others विमुच्येत्-मुच्यमानेषु is given up, which are to be severed स्वयम् स्वप्न-वत्-उत्थित: by themselves, dream like arising from By keeping company with the saints, the company of ones own wife, sons and other fellow beings is severed, which are by themselves to be severed, just as the objects in a dream when awakened from sleep.


यावदर्थमुपासीनो देहे गेहे च पण्डित: ।
विरक्तो रक्तवत् तत्र नृलोके नरतां न्यसेत् ॥५॥
यावत्-अर्थम्-उपासीन: according to necessity should serve
देहे गेहे च पण्डित: the body and household, a wise (person) विरक्त: रक्त-वत् तत्र dispassionate , attached like, there नृ-लोके नरताम् न्यसेत् in the human world, as a human being exhibit A wise person should serve his body and the household only that much as is necessary. Though dispassionate, he should appear like an attached person, exhibiting himself as a human being in the midst of men.


ज्ञातय: पितरौ पुत्रा भ्रातर: सुहृदोऽपरे ।
यद् वदन्ति यदिच्छन्ति चानुमोदेत निर्मम: ॥६॥
ज्ञातय: पितरौ पुत्रा: kinsmen, parents, sons,
भ्रातर: सुहृद-:-अपरे brothers, friends and others यत् वदन्ति यत्-इच्छन्ति whatever say, whatever desire च-अनुमोदेत निर्मम: and agree to, without attachment Without any feeling of attachment, he should agree to what ever the kinsmen, parents, sons, brothers, and friends say and desire.


दिव्यं भौमं चान्तरिक्षं वित्तमच्युतनिर्मितम् ।
तत् सर्वमुपभुञ्जान एतत् कुर्यात् स्वतो बुध: ॥७॥
दिव्यम् भौमम् च-अन्तरिक्षम् by Providence, from the earth, and from a windfall
वित्तम्-अच्युत-निर्मितम् wealth, by Vishnu created तत् सर्वम्-उपभुञ्जान that all enjoying एतत् कुर्यात् स्वत: बुध: all this should do, by himself the wise The wise, of his own accord, should do the above duties, while enjoying all the wealth, acquired from Providence, from the earth, as a windfall, knowing that all of it is created by Vishnu.


यावद् भ्रियेत जठरं तावत् स्वत्वं हि देहिनाम् ।
अधिकं योऽभिमन्येत स स्तेनो दण्डमर्हति ॥८॥
यावद् भ्रियेत जठरम् तावत् in as much is filled the stomach, that much
स्वत्वम् हि देहिनाम् is rightful indeed, of the human beings अधिकम् य:-अभिमन्येत more (than that) who claims स: स्तेन: दण्डम्-अर्हति he is a thief, punishment deserves In as much as that a man's belly is filled, that much is rightfully due to a human being. One who claims more than that, is a thief and deserves punishment.


मृगोष्ट्रखरमर्काखुसरीसृप्खगमक्षिका: ।
आत्मन: पुत्रवत् पश्येत्तैरेषामन्तरं कियत् ॥९॥
मृग-उष्ट्र-खर-मर्क-आखु- deers, camels, donkeys, monkeys, rats,
सरीसृप्-खग-मक्षिका: reptiles, birds, flies, आत्मन: पुत्रवत् पश्येत्- ones own sons should look at तै:-एषाम्-अन्तरम् कियत् in them and these, difference (is) how much One should look upon deers, camels, donkeys, monkeys, rats, reptiles, birds, flies, as ones own sons. How much difference is there in them and these.


त्रिवर्गं नातिकृच्छ्रेण भजेत गृहमेध्यपि ।
यथादेशं यथाकालं यावद्दैवोपपादितम् ॥१०॥
त्रिवर्गम् न-अति-कृच्छ्रेण the three pursuits, not with great trouble
भजेत गृहमेधि-अपि may attain householder also यथा-देशम् यथा-कालम् according to place, according to Time यावत्-दैव-उपपादितम् as much Providence provides A householder also may not seek the three human pursuits, religious merit, wealth, and enjoyment, with great trouble, only as much as Providence has provided to him according to Time and place.


आश्वाघान्तेऽवसायिभ्य: कामान्संविभजेद् यथा ।
अप्येकामात्मनो दारां नृणां स्वत्वग्रहो यत: ॥११॥
आ श्व-अघ-अन्ते-अवसायिभ्य: including the dogs, sinners, till, the lowly
कामान्-संविभजेत् यथा the desired object distribute, as required अपि-एक-आत्मन: दाराम् even one of oneself wife नृणाम् स्वत्व-ग्रह: यत: of the people, to serve, though He should distribute the objects of requirement, from the dogs, sinners and the lowly living in the end of the town. Though men have one wife for oneself, she may also may serve the people.


जह्याद् यदर्थे स्वप्राणान्हन्याद् वा पितरं गुरुम् ।
तस्यां सत्वं स्त्रियां जह्याद् यस्तेन ह्यजितो जित: ॥१२॥
जह्यात् यत्-अर्थे स्व-प्राणान्- gives up for the sake of (whom) own life
हन्यात् वा पितरम् गुरुम् kills or father or preceptor तस्याम् सत्वम् स्त्रियाम् जह्यात् in her possessiveness, the woman, may give up य:-तेन हि-अजित: जित: the one who, by him The Lord is conquered The one who gives up his claim to his wife, for whom men give up their own lives, and kill their father or Preceptor, by him the unconquerable Lord is conquered.


कृमिविड्भस्मनिष्ठान्तं क्वेदं तुच्छं कलेवरम् ।
क्व तदीयरतिर्भार्या क्वायमात्मा नभश्छदि: ॥१३॥
कृमि-विड्-भस्म-निष्ठा-अन्तम् worms, putrid smelling, ashes mound, ending in
क्व-इदम् तुच्छम् कलेवरम् how this worthless body क्व तदीय-रति:-भार्या where is the worth of the love of a wife क्व-अयम्-आत्मा नभ:-छदि: where is this soul sky like covering How worthless is this body ending in worms, putrid smell, or a mound of ashes, and what is the use of a wife loving this body, in comparison to the sky like all pervading soul.


सिद्धैर्यज्ञावशिष्टार्थै: कल्पयेद् वृत्तिमात्मन: ।
शेषे स्वत्वं त्यजन्प्राज्ञ: पदवीं महतामियात् ॥१४॥
सिद्धै:-यज्ञ-अवशिष्ट-अर्थै: by Providence, by sacrifices left over articles
कल्पयेद् वृत्तिम्-आत्मन: may sustain, living ones शेषे स्वत्वम् त्यजन्-प्राज्ञ: in the rest claim, renouncing the wise पदवीम् महताम्-ईयात् state of the exalted souls attains The wise sustains his living, from that which comes from Providence or from the leftover after the sacrifices, and on the rest, he renounces all claims and thereby attains the position of the exalted souls.


देवानृषीन् नृभूतानि पितृनात्मानमन्वहम् ।
स्ववृत्त्यागतवित्तेन यजेत पुरुषं पृथक् ॥१५॥
देवान्-ऋषीन् नृ-भूतानि the gods, the sages, men, animals,
पितृन्-आत्मानम्-अन्वहम् the manes, and self, every day स्व-वृत्त्या-आगत-वित्तेन by own vocation, earned wealth यजेत पुरुषम् पृथक् should worship The Supreme Person in different ways From the wealth earned by his vocation, he should everyday worship the gods, the sages, the men, the animals, the manes and himself, considering that a worship of The Supreme Person in different ways.


यर्ह्यात्मनोऽधिकाराद्या: सर्वा: स्युर्यज्ञसम्पद: ।
वैतानिकेन विधिना अग्निहोत्रादिना यजेत् ॥१६॥
यर्हि-आत्मन:-अधिकार-आद्या: when one selves' eligibility and other (requisites)
सर्वा: स्यु:-यज्ञ-सम्पद: all are there, the sacrifice's materials वैतानिकेन विधिना by the pouring of the oblation system अग्निहोत्र-आदिना यजेत् the Agnihotra and others, may perform sacrifice When all the requisite materials, including ones own eligibility to perform the sacrifice is available, one should perform the sacrifice according to the system of Agnihotra rites by pouring the oblation into the fire, etc.


न ह्यग्निमुखतोऽयं वै भगवान्सर्वयज्ञभुक् ।
इज्येत हविषा राजन्यथा विप्रमुखे हुतै: ॥१7॥
न हि-अग्नि-मुखत: अयम् not indeed by the fire's mouth, This,
वै भगवान्-सर्व-यज्ञ-भुक् indeed The Lord of all the sacrifices, enjoys इज्येत हविषा राजन्- worshipped by oblations, O King! यथा विप्र-मुखे हुतै: as much as, in the Braahmana's the mouth oblate O King Yudhishthira! This, The Lord is the enjoyer of all the sacrifices through the mouth of the fire, worshipped by the oblations, but, not as much as He enjoys the oblations through the mouth of the Braahmana.


तस्माद् ब्राह्मणदेवेषु मर्त्यादिषु यथार्हत: ।
तैस्तै: कामैर्यजस्वैनं क्षेत्रज्ञं ब्राह्मणाननु ॥१८॥
तस्मात् ब्राह्मण-देवेषु therefore, in the Braahmanas, the gods,
मर्त्य-आदिषु यथा-अर्हत: the mortals, and others, according to their worthiness तै:-तै: कामै: यजस्व-एनम् by all those articles, oblations pour to This क्षेत्रज्ञम् ब्राह्मणान्-अनु The Inner Controller, by the Braahmanas led Therefore, following after the Braahmanas, one should worship The Inner Controller, through the Braahmanas, the gods, the mortal and others, according to their respective worthiness.


कुर्यादापरपक्षीयं मासि प्रौष्ठपदे द्विज: ।
श्राद्धं पित्रोर्यथावित्तं तद्बन्धूनां च वित्तवान् ॥१९॥
कुर्यात्-आपर-पक्षीयम् should do, in the other fortnight
प्रौष्ठपदे द्विज: of the Bhaadra pada (month) to the Ashwin (month), a Braahmin श्राद्धम् पित्रो:-यथा-वित्तम् the Shraadha of the parents, according to his means तत्-बन्धूनाम् च their relations and A wealthy Braahmana, according to his means should perform the Shraadha rites of his parents and of their relations, from the later fortnight of the Bhaadrapada month to the Aashwin month.


अयने विषुवे कुर्याद् व्यतीपाते दिनक्षये ।
चन्द्रादित्योपरागे च द्वादशीश्रवणेषु च ॥२०॥
अयने विषुवे कुर्यात् in the Karka and Makar, Tulaa and Mesha Sankranti,
व्यतीपाते दिन-क्षये in confluence of Vyatipaata, in the breaking of a Tithi, चन्द्र-आदित्य-उपरागे च in the lunar and solar eclipses and द्वादशी-श्रवणेषु च on the twelfth day and in the Sravana A Braahmana should perform the Shraadha in the Karka and Makar, Tulaa and Mesha Sankranti, in the confluence of Vyatipaata, in the breaking of a Tithi, in the lunar and solar eclipses and on the twelfth day and in the Sravana.


तृतीयायां शुक्लपक्षे नवम्यामथ कार्तिके ।
चतसृष्वप्यष्टकासु हेमन्ते शिशिरे तथा ॥२१॥
तृतीयायाम् शुक्ल-पक्षे on the third day of the bright fortnight
नवम्याम्-अथ कार्तिके on the ninth, then, in Kaartik चतसृषु-अपि-अष्टकासु in the four, also eighth (day) हेमन्ते शिशिरे तथा in Hemant Shishira and He should perform the Shraadha rites on the third day of the bright fortnight and on the ninth day of the dark fortnight in the month of Kaartik. Also on the eighth day of the four months in Hemant and Shishira seasons.


माघे च सितसप्तम्यां मघाराकासमागमे ।
राकया चनुमत्या वा मासर्क्षाणि युतान्यपि ॥२२॥
माघे च सित-सप्तम्याम् in Maagha and in the bright fortnight seventh day
मघा-राका-समागमे the (constellation) Maghaa and full moon come together राकया च-अनुमत्या the full moon day and fourth day वा मास-ऋक्षाणि युतानि-अपि or of the months constellations including also The Shraadha should be performed on the seventh day of the bright fortnight of the month of Maagha, also when the constellation named Maghaa and full moon come together, on the full moon days and the fourth day of the months when the constellations come together.


द्वादश्यामनुराधा स्याच्छ्रवणस्तिस्र उत्तरा: ।
तिसृष्वेकादशी वाऽऽसु जन्मर्क्षश्रोणयोगयुक् ॥२३॥
द्वादश्याम्-अनुराधा स्यात्- on the twelfth day, Anuradhaa, if is there,
श्रवण:-तिस्र: उत्तरा: the Sravana constellation, and the three Uttaraa, तिसृषु-एकादशी वा-आसु in three Uttaraa, if it is the eleventh day, or within these जन्म-ऋक्ष-श्रोण-योग-युक् the birth sign and Shraavana come together If it is the twelfth day of the Anuradhaa, the Shraavana constellation and the three Uttaraa. In the three Uttaraa, if it is the eleventh day and within these the birth sign and the Shraavana come together, a Braahmana should perform Shraadha.


त एते श्रेयस: काला नृणां श्रेयोविवर्धना: ।
कुर्यात् सर्वात्मनैतेषु श्रेयोऽमोघं तदायुष: ॥२४॥
ते एते श्रेयस: काला: those these beneficial times
नृणाम् श्रेय:-विवर्धना: for the people, wellbeing enhancing कुर्यात् सर्वात्मना एतेषु should do by all one heart, during these श्रेय: अमोघम् तत्-आयुष: good (deeds) fruitful that is for life Those times which are described, these enhance the well being of human beings. So one should perform good deeds during these times with all ones heart, and thus bring the fruitfulness of ones life.


एषु स्नानं जपो होमो व्रतं देवद्विजार्चनम् ।
पितृदेवनृभूतेभ्यो यद् दत्तं तद्ह्यनश्वरम् ॥२५॥
एषु स्नानम् जप: होम: in these (days) bathing, Japa, pouring oblation in the fire,
व्रतम् देव-द्विज-अर्चनम् sacred vows, gods' Braahmanas' worship, पितृ-देव-नृ-भूतेभ्य: यत् to the manes, gods, men, and living beings, whatever दत्तम् तत्-हि-अनश्वरम् gifted, that indeed is imperishable During these days, bathing in sacred waters, doing Japa, pouring oblations in the fire, taking of sacred vows, worship of gods and Braahmanas, whatever gifts given to manes, gods, men and living beings, all those indeed become imperishable, i.e.., they bring permanent good.


संस्कारकालो जायाया अपत्यस्यात्मनस्तथा ।
प्रेतसंस्था मृताहश्च कर्मण्यिभ्युदये नृप ॥२६॥
संस्कार-काल: जायाया: rites time of the wife
अपत्यस्य-आत्मन:-तथा of the son, of oneself and प्रेत-संस्था मृत-अह:-च of the dead the cremation, death anniversary and कर्मणि-अभ्युदये नृप on ceremonies, intended, O King! O King! At the time of the purificatory rites of the wife, of the son of oneself, at the time of the cremation of the dead, on the death anniversaries, such acts are beneficial.


अथ देशान्प्रवक्ष्यामि धर्मादिश्रेय आवहान् ।
स वै पुण्यतमो देश: सत्पात्रं यत्र लभ्यते ॥२७॥
अथ देशान्-प्रवक्ष्यामि now, of the places will say
धर्म-आदि-श्रेय: आवहान् righteousness and other blessings bestowing स: वै पुण्यतम: देश: that indeed the holy most place सत्पात्रम् यत्र लभ्यते a worthy person where is got Now, I will tell of the places which are righteousness and blessings bestowing. Indeed where ever a worthy person is found that is the most holy place.


बिम्बं भगवतो यत्र सर्वमेतच्चराचरम् ।
यत्र ह ब्राह्मणकुलं तपोविद्यादयान्वितम् ॥२८॥
बिम्बम् भगवत: यत्र the image of The Lord, in Whom
सर्वम्-एतत्-चर-अचरम् all this animate and inanimate (are) यत्र ह ब्राह्मण-कुलम् where indeed (are) Braahmanas' families, तप:-विद्या दया-अन्वितम् austerities, learning, compassion endowed with The people who are of the image of The Lord in Whom indeed is this whole animate and inanimate world. Indeed there are the families of the Brahmanas, given to austerities, learning, and endowed with compassion.


यत्र यत्र हरेर्चर्चा देश: श्रेयसां पदम् ।
यत्र गङ्गादयो नद्य: पुराणेषु च विश्रुता: ॥२९॥
यत्र यत्र हरे:-चर्चा wheresoever are The Lord's gospels
देश: श्रेयसाम् पदम् that area of blessings is the seat यत्र गङ्गा-आदय: नद्य: where Gangaa and other rivers पुराणेषु च विश्रुता: in the Puraanas and celebrated The places where so ever there are the gospels of The Lord are the seats of blessings, where there are Gangaa and other rivers which are celebrated in the Puraanas.


सरांसि पुष्करादीनि क्षेत्राण्यर्हाश्रितान्युत ।
कुरुक्षेत्रं गयशिर: प्रयाग: पुलहाश्रम: ॥३०॥
सरांसि पुष्कर-आदीनि lakes, Pushkara and others,
क्षेत्राणि-अर्ह-आश्रितानि-उत sacred spots by the exalted inhabited indeed कुरुक्षेत्रम् गयशिर: Kurukshetra, Gayaa, Gaya's head प्रयाग: पुलह-आश्रम: Prayaaga, Pulaha's Aashrama Lakes like Pushkara and others, sacred spots inhabited by the exalted souls, indeed, like Kurukshetra, Gayaa, where Gaya's head fell, Prayaaga, and the Aashrama of Pulaha.


नैमिषं फाल्गुनं सेतु: प्रभासोऽथ कुशस्थली ।
वाराणसी मधुपुरी पम्पा बिन्दुसरस्तथा ॥३१॥
नैमिषम् फाल्गुनम् सेतु: Naimisha (Nimsar), Phaalguna (Cape Comerin), bridge,
प्रभास:-अथ कुशस्थली Prabhaasa, (Somanaatha), then Kushasthali (Dwaarakaa) वाराणसी मधुपुरी Varanasi, Madhu puri (Mathura) पम्पा बिन्दुसर:-तथा Lake Pampa and Bindusara Naimisha (Nimsar), Phaalguna (Cape Comerin), the bridge, (Raama Setu) Prabhaasa, (Somanaatha), then Kushasthali (Dwaarakaa), Varanasi, Madhu puri (Mathura), Lake Pampa and Bindusara….


नारायणाश्रमो नन्दा सीतारामाश्रमादय: ।
सर्वे कुलाचला राजन्महेन्द्रमलयादय: ॥३२॥
नारायण-आश्रम: नन्दा Naarayana's hermitage (Badrikaashrama), Nanda (Alaknandaa)
सीता-राम-आश्रम-आदय: Sita's and Ram's hermitages and others सर्वे कुल-अचला राजन्- all ranges of mountains, O King! महेन्द्र मलय-आदय: Mahendra, Malaya etc., Naarayana's hermitage (Badrikaashrama), the river Nanda (Alaknandaa), Sita's and Ram's hermitages (Chitrakoota), and O King! all ranges of mountains Mahendra, Malaya etc.,….


एते पुण्यतमा देशा हरेरर्चाश्रिताश्च ये ।
एतान्देशान् निषेवेत श्रेयस्कामो ह्यभीक्ष्णश: ।
धर्मो ह्यत्रेहित: पुंसां सहस्राधिफलोदय: ॥३३॥
एते पुण्यतमा: देशा: these are the holiest of places
हरे:-अर्चा-आश्रिता:-च ये by Hari's worship supported and which एतान्-देशान् निषेवेत these places sojourns श्रेय:-काम: हि-अभीक्ष्णश: of blessedness desirous indeed regularly धर्म: हि-अत्र-ईहित: पुंसाम् virtue indeed here practiced of the people सहस्राधि फल-उदय: thousand times fruit yields These are the holiest of places supported by the worship of Shree Hari, where, people desirous of blessedness, should sojourn regularly, and virtues practiced here yield fruits a thousand times more.


पात्रं त्वत्र निरुक्तं वै कविभि: पात्रवित्तमै: ।
हरिरेवैक उर्वीश यन्मयं वै चराचरम् ॥३४॥
पात्रम् तु-अत्र निरुक्तम् वै worthy subject here indeed declare surely
कविभि: पात्र-वित्तमै: by the wise, the judges of the worthy subject हरि:-एव-एक: उर्वीश Hari only Alone, O Ruler of the Earth! यत्-मयम् वै चराचरम् by whom is constituted indeed mobile and immobile O Ruler of the Earth! Here, a worthy subject, as declared by the wise judges of the worthy subject, is Shree Hari, One and only, by whom this mobile and immobile world is constituted.


दैवर्ष्यर्हत्सु वै सत्सु तत्र ब्रह्मात्मजादिषु ।
राजन्यदग्रपूजायां मत: पात्रतयाच्युत: ॥३५॥
दैव-ऋषि-अर्हत्सु वै सत्सु the gods, sages, and adepts, indeed present
तत्र ब्रह्म-आत्मज-आदिषु there, Brahmaa's sons Sanakas and others राजन्-यत्-अग्र-पूजायाम् O King! because in the primary worship मत: पात्रतया-अच्युत: was opined as the worthy Achyuta (The immortal Lord Shree Krishna) Even though, during the Raajasooya sacrifice, the gods, the sages and the adepts in austerities etc. Brahma's sons Sanakas, were all present, The Immortal Lord Shree Krishna was only opined to be worthy of the primary worship.


जीवराशिभिराकीर्ण आण्डकोशाङ्घ्रिपो महान् ।
तन्मूलत्वादच्युतेज्या सर्वजीवात्मतर्पणम् ॥३६॥
जीव-राशिभि:-आकीर्ण by the embodied souls' multitudes crowded
आण्ड-कोश-अङ्घ्रिप: महान् egg shaped tree great तत्-मूलत्वात्-अच्युत-इज्या its roots being, The Immortal Lord, (His) worship सर्व-जीव-आत्म-तर्पणम् all embodied souls gratifies The egg shaped big tree of the universe, is crowded by the multitudes of embodied beings. The Immortal Lord Shree Krishna, as the root of that tree, when worshipped, gratifies all the embodied beings.


पुराण्यनेन सृष्टानि नृतिर्यगृषिदेवता: ।
शेते जीवेन रूपेण पुरेषु पुरुषो ह्यसौ ॥३७॥
पुराणि-अनेन सृष्टानि dwellings by Him are created
नृ-तिर्यक्-ऋषि-देवता: human beings, animals, sages and gods शेते जीवेन रूपेण remains in the embodied souls' form पुरेषु पुरुष: हि-असौ in the dwellings, The Purusha, only Himself In the various dwellings created by Him, in the form of human beings, animals sages and gods, He Himself only, The Purusha, remains in these dwellings, as their Inner Controller.


तेष्वेषु भगवान्राजंस्तारतम्येन वर्तते ।
तस्मात् पात्रं हि पुरुषो यावानात्मा यथेयते ॥३८॥
तेषु-एषु भगवान्-राजन्- in them these, The Lord, O King!
तारतम्येन वर्तते in proportionate degrees remains तस्मात् पात्रम् हि पुरुष: therefore the subject indeed is man, यावान्-आत्मा यथा-ईयते as much is the souls, as he strives to be better O King! In these, the embodied souls, The Lord remains in proportionate degrees, and so man is the most worthy subject. The proportionate part of The Lord is as much more in the embodied souls which strive to be better.


दृष्ट्वा तेषां मिथो नृणामवज्ञानात्मतां नृप ।
त्रेतादिषु हरेरर्चा क्रियायै कविभि: कृता ॥३९॥
दृष्ट्वा तेषाम् मिथ: नृणाम्- perceiving them among the people,
अवज्ञान-आत्मताम् नृप despise the human souls O King! त्रेता-आदिषु हरे:-अर्चा in Tretaa and other (Yugas), Shree Hari's image क्रियायै कविभि: कृत: was instituted by the wise for worship O King Yudhishthira! Perceiving the despise among the human souls, the people, in the Tretaa and the other Yugas, the wise instituted the image of Shree Hari for worship.


ततोऽर्चायां हरिं केचित् संश्रद्धाय सपर्यया ।
उपासत उपास्तापि नार्थदा पुरुषद्विषाम् ॥४०॥
तत:-अर्चायाम् हरिम् after that, in the image, Shree Hari
केचित् संश्रद्धाय सपर्यया some with reverence and articles उपासते उपास्ता-अपि worship, though worshipped even न-अर्थदा पुरुष-द्विषाम् is not wish yielding, to those the people against After that, some people worshipped with reverence Shree Hari in the image with various articles of worship. Though worshipped reverentially even, it was not wish fulfilling for the people who held animosity towards the people.


पुरुषेष्वपि राजेन्द्र सुपात्रं ब्राह्मणं विदु: ।
तपसा विद्यया तुष्ट्या धत्ते वेदं हरेस्तनुम् ॥४१॥
पुरुषेषु-अपि राजेन्द्र among the people also, O King!
सुपात्रम् ब्राह्मणम् विदु: the worthy subject, Braahmanas, know to be तपसा विद्यया तुष्ट्या by austerities, learning, contentment, धत्ते वेदम् हरे:तनुम् hold the Vedas, of Shree Hari the body O King of kings! Even among the people, know the Braahmanas to be the worthy subjects, by their austerities, learning, contentment, they preserve the body of Shree Hari, the Vedas.


नन्वस्य ब्राह्मणा राजन्कृष्णस्य जगदात्मन: ।
पुनन्त: पादरजसा त्रिलोकीं दैवतं महत् ॥४२॥
ननु-अस्य ब्राह्मणा राजन्- what more, to Him, the Braahmanas, O King!
कृष्णस्य जगत्-आत्मन: of Krishna, of the universe The Soul, पुनन्त: पाद-रजसा sanctify by the feet dust त्रिलोकीम् दैवतम् महत् the three worlds, divine great What more, O King! to Him, of Krishna, of the universe The Soul, the great divine Braahmanas by the dust of their feet, sanctify the three worlds.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमे स्कन्धे सदाचारनिर्णयो नाम चतुर्दश: अध्याय: ॥१४॥ Thus ends the fourteenth discourse entitled 'An inquiry into right conduct (continued)', in Book Seven of the great and glorious Bhaagavata-Puraana.