श्रीमद्भागवतमहापुराणम्
सप्तम: स्कन्ध:
पञ्चदश: अध्याय:
नारद उवाच -
Naarada said -
कर्मनिष्ठा द्विजा: केचित् तपोनिष्ठा नृपापरे ।
स्वाध्यायेऽन्ये प्रवचने ये केचिज्ज्ञानयोगयो: ॥१॥
कर्म-निष्ठा: द्विजा: केचित्
rituals devoted to, the twice born (Braahmanas) some
तप:-निष्ठा: नृप-अपरे
to austerities devoted, O King! Others
स्वाध्याये-अन्ये प्रवचने
in self study yet others, in giving discourses
ये केचित्-ज्ञान-योगयो:
those some, to Gyaana and Yoga
O Ruler of men! Among the twice born, Braahmanas, some are devoted to rituals, some to austerities, some are engaged in self study of the scripture, while others give discourses on scriptures, and yet others are involved in the pursuit of knowledge and spiritual enlightenment.
ज्ञाननिष्ठाय देयानि कव्यान्यानन्त्यमिच्छता ।
दैवे च तदभावे स्यादितरेभ्यो यथार्हत: ॥२॥
ज्ञान-निष्ठाय देयानि
to the knowledge pursuing,
कव्यानि-अनन्त्यम्-इच्छता
should be given oblations, by the immortality seekers
दैवे च तत्-अभावे स्यात्-
for gods' offerings, in his absence if it is
इतरेभ्य: यथा-अर्हत:
to others, as per merit
The oblations meant for the deceased relatives, and the oblation meant for the gods, should be given to the Braahmanas pursuing knowledge. In case of absence of such person, may be given to other Braahmanas, as per merit.
द्वौ दैवे पितृकार्ये त्रीनेकैकमुभयत्र वा ।
भोजयेत् सुसमृद्धोऽपि श्राद्धे कुर्यान्न विस्तरम् ॥३॥
द्वौ दैवे पितृकार्ये त्रीन्-
two in gods', for the deceased relatives ceremony three
एक-एकमम्-उभयत्र वा
one only in both or
भोजयेत् सुसमृद्ध:-अपि
should feed wealthy, though
श्राद्धे कुर्यात्-न विस्तरम्
in Shraaddha, may not extend (the ceremony)
One must feed two Braahmanas during the ritual of propitiating the gods, and three during the celebration of ones deceased relative, or even one only on both occasions. Though wealthy, a householder should not extend the ceremony for the deceased relative by inviting many Braahmanas.
देशकालोचितश्रद्धाद्रव्यपात्रार्हणानि च ।
सम्यग् भवन्ति नैतानि विस्तरात् स्वजनार्पणात् ॥४॥
देश-काल-उचित श्रद्धा-
for the place and time proper reverence
द्रव्य-पात्र-अर्हणानि च
and articles proper subject and worship
सम्यग् भवन्ति न-एतानि
properly happen not these,
विस्तरात् स्वजन-अर्पणात्
by extending, to own people offering
Because, the proper reverence and articles, due for the place and time, the proper subject worthy of the worship and the worship, all these do not happen properly, when the offerings are made to ones own people, during an extended ceremony.
देशे काले च सम्प्राप्ते मुन्यन्नं हरिदैवतम् ।
श्रद्धया विधिवत् पात्रे न्यस्तं कामधुगक्षयम् ॥५॥
देशे काले च सम्प्राप्ते
place time and available,
मुनि-अन्नम् हरि-दैवतम्
for the sage fit food, to Shree Hari offered
श्रद्धया विधिवत् पात्रे
with reverence, systematically, to the worthy recepient
न्यस्तम् कामधुक्-अक्षयम्
offered, is wish yielding and eternal
When the place and time are available, and the food fit for the sages is first offered to Shree Hari and then with reverence and in accordance to the system of the occasion, is offered to the worthy recipient, it is wish fulfilling and ever-lasting.
देवर्षिपितृभूतेभ्य आत्मने स्वजनाय च ।
अन्नं संविभजन्पश्येत् सर्वं तत् पुरुषात्मकम् ॥६॥
देव-ऋषि-पितृ-भूतेभ्य:
to the gods, sages, manes, other living beings,
आत्मने स्वजनाय च
for oneself, and relatives
अन्नम् संविभजन्-पश्येत्
the food distributing, should look upon
सर्वम् तत् पुरुष-आत्मकम्
all, (as) That Supreme Person's form
When duly distributing the food among the gods, sages, manes, other living beings, oneself and ones relatives, one should look upon all of them as the form of The Supreme Person.
न दद्यादामिषं श्राद्धे न चाद्याद् धर्मतत्त्ववित् ।
मुन्यन्नै: स्यात्परा प्रीतिर्यथा न पशुहिंसया ॥७॥
न दद्यात्-आमिषम् श्राद्धे
should not give meat in Shraaddha,
न च-अद्याद् धर्म-तत्त्व-वित्
not and should eat piety essence knowers
मुनि-अन्नै: स्यात्-परा प्रीति:-
fit for sages, the food may be of high gratification
यथा न पशु-हिंसया
like that not in animals' killing
In the Shraadha ceremony, the knower of the essence of piety, should not offer meat, and should not eat it himself. The food fit for the sages gives high gratification, the like of which is not in the killing of the animals.
नैतादृश: परो धर्मो नृणां सद्धर्ममिच्छताम् ।
न्यासो दण्डस्य भूतेषु मनोवाक्कायजस्य य: ॥८॥
न-एतादृश: पर: धर्म: नृणाम्
not such like, highest virtue for people
सत्-धर्मम्-इच्छताम्
true piety seeking
न्यास: दण्डस्य भूतेषु
abstinence from violence to living beings
मन:-वाक्-कायजस्य य:
of mind, speech, and body generated
For the people seeking true piety, there is no other higher virtue than the abstinence from violence to the living beings, generated through mind, speech or body.
एके कर्ममयान् यज्ञान् ज्ञानिनो यज्ञवित्तमा: ।
आत्मसंयमनेऽनीहा जुह्वति ज्ञानदीपिते ॥९॥
एके कर्ममयान् यज्ञान्
some rituals consisting sacrifices
ज्ञानिन: यज्ञ-वित्तमा:
the wise, sacrifices knowers' foremost
आत्म-संयमने-अनीहा
in self control devoid of all desires,
जुह्वति ज्ञान-दीपिते
offer sacrifices by Knowledge kindled
Some wise men, the foremost of the knowers of sacrifices, devoid of all desires, offer oblation into the fire of self control, kindled by Knowledge.
द्रव्ययज्ञैर्यक्ष्यमाणं दृष्ट्वा भूतानि बिभ्यति ।
एष माकरुणो हन्यादतज्ज्ञो ह्यसुतृब् ध्रुवम् ॥१०॥
द्रव्य-यज्ञै:-यक्ष्यमाणम् दृष्ट्वा
by material substances, making sacrifices percieving
भूतानि बिभ्यति
animals are afraid
एष: मा-अकरुण: हन्यात्-
this (he) most uncompassionate, may kill
अतज्ज्ञ: हि-असुतृप् ध्रुवम्
truth not knowing, indeed own life preserving certainly
Seeing someone doing sacrifices by material substances, the animals are afraid, thinking that this most uncompassionate person may kill them, indeed, certainly interested in preserving his own life.
तस्माद् दैवोपपन्नेन मुन्यन्नेनापि धर्मवित् ।
सन्तुष्टोऽहरह: कुर्यान्नित्यनैमित्तिकी: क्रिया: ॥११॥
तस्मात् दैव-उपपन्नेन
therefore, by destiny provided
मुनि-अन्नेन-अपि धर्मवित्
by sages' fit food even, the knower of piety
सन्तुष्ट:-अह:-अह: कुर्यात्-
contented, day by day should perform
नित्य-नैमित्तिकी: क्रिया:
daily obligatory duties
Therefore, the knower of true piety, contented by what is provided by destiny and by food fit for the hermits, may perform his daily obligatory duties day by day.
विधर्म: परधर्मश्च आभास उपमा छल:।
अधर्मशाखा: पञ्चेमा धर्मज्ञोऽधर्मवत् त्यजेत् ॥१२॥
विधर्म: परधर्म:-च
Vidharma, Paradharma, and
आभास: उपमा छल:
Aabhaasa, Upamaa, Chala,
अधर्म-शाखा: पञ्च-इमा:
of non-piety are the off-shoots, five of these
धर्मज्ञ:-अधर्मवत् त्यजेत्
the knower of piety, non-piety like should avoid
Vidharma, Paradharma, Aabhaasa, Upamaa, and Chala, these are the five offshoots of non-piety. A knower of piety should avoid them as non-piety itself.
धर्मबाधो विधर्म: स्यात् परधर्मोऽन्यचोदित: ।
उपधर्मस्तु पाखण्डो दम्भो वा शब्दभिच्छल: ॥१३॥
धर्म-बाध: विधर्म: स्यात्
in ones prescribed duties, interference Vidharam is
पर-धर्म:-अन्य-चोदित:
Paradharma is which is expounded by others
उपधर्म:-तु पाखण्ड:
Upadharma indeed is going against the prescribed course
दम्भ: वा शब्दभित्-छल:
Dambha or the words (of scriptures) distorting is Chala
Interference in the course of ones prescribed duties, is Vidharma, Paradharma is that which is expounded by others, Upadharma, or Dambha, indeed, is going against the prescribed course in the scriptures, and Chala is the distortion of the words of the scriptures.
यस्त्विच्छया कृत: पुम्भिराभासो ह्याश्रमात् पृथक् ।
स्वभावविहितो धर्म: कस्य नेष्ट: प्रशान्तये ॥१४॥
य:-तु-इच्छया कृत:
that which is by whim originated,
पुम्भि:-आभास: हि-
by men is Abhaasa indeed
आश्रमात् पृथक्
the (four stages) Aashramas apart
स्वभाव-विहित: धर्म:
to ones nature conducive course of conduct
कस्य न-इष्ट: प्रशान्तये
to whom is not favourable, for alleviating distress
Aabhaasa is that which is originated by men by their own whim, and which is apart from the four Aashramas. Whereas, the course of conduct which is conducive to ones own innate nature, for whom is it not alleviating of distress?
धर्मार्थमपि नेहेत यात्रार्थ वाधनो धनम् ।
अनीहानीहमानस्य महाहेरिव वृत्तिदा ॥१५॥
धर्म-अर्थम्-अपि न-ईहेत
for piety purpose also may not desire,
यात्रा-अर्थ वा-अधन: धनम्
for living sake, or an indigent man, wealth
अनीह-अनीहमानस्य
non-desiring for the non-desirous
महा-अहे:-इव वृत्ति-दा
pyothon like, livelihood providing
An indigent man may not desire wealth either for piety purposes or for his own living. Like a python, the non-desirousness itself is the livelihood providing for the non-desirous.
सन्तुष्टस्य निरीहस्य स्वात्मारामस्य यत् सुखम् ।
कुतस्तत् कामलोभेन धावतोऽर्थेहया दिश: ॥१६॥
सन्तुष्टस्य निरीहस्य
for the contented, the non-desirous,
स्व-आत्मा-आरामस्य यत् सुखम्
in own self revelling, that happiness
कुत:-तत् काम-लोभेन धावत:-
where is that, by sense objects greed, running
अर्थ-ईहया दिश:
for wealth wanting, in all directions
The happiness which is attained by the one contented, non-desirous, and revelling in ones own self, where is that happiness possible for the one running about in all directions, impelled by the greed of wealth for sense gratification.
सदा सन्तुष्टमनस: सर्वा: सुखमया दिश: ।
शर्कराकण्टकादिभ्यो यथोपानत्पद: शिवम् ॥१७॥
सदा सन्तुष्ट-मनस:
always contentment minded
सर्वा: सुखमया: दिश:
all haapiness (filled) directions
शर्करा-कण्टक-आदिभ्य:
from pebbles thorns and others,
यथा-उपानत्-पद: शिवम्
just as shoe wearing foot is protected
A person whose mind is always contented, all the directions are full of happiness, just like a foot wearing shoe is protected from pebbles and thorns, etc., and is happy.
सन्तुष्ट: केन वा राजन्न वर्तेतापि वारिणा ।
औपस्थ्यजैह्व्यकार्पण्याद् गृहपालायते जन: ॥१८॥
सन्तुष्ट: केन वा राजन्-
contented why or, O King!
न वर्तेता-अपि वारिणा
not live even with water
औपस्थ्य-जैह्व्य-कार्पण्यात्
pertaining to sense pleasure and palate greedy of
गृह-पालायते जन:
house (to house) runs a man
O King! Why cannot a contented person live with just water alone? It is only for the greed of sexual pleasure and the palate, that he runs from door to door like a dog.
असन्तुष्टस्य विप्रस्य तेजो विद्या तपो यश: ।
स्रवन्तीन्द्रियलौल्येन ज्ञानं चैवावकीर्यते ॥१९॥
असन्तुष्टस्य विप्रस्य
a discontented Braahmana's
तेज: विद्या तप: यश:
glory, learning, austerity, fame
स्रवन्ति-इन्द्रिय-लौल्येन
dissipate (due to) sense gratification
ज्ञानम् च-एव-अवकीर्यते
wisdom and also scatters away
A discontented Braahmana's glory, learning, austerity and fame is dissipated due to the gratifications of the senses, and his wisdom also is scattered away.
कामस्यान्तं च क्षुत्तृड्भ्यां क्रोधस्यैतत्फलोदयात् ।
जनो याति न लोभस्य जित्वा भुक्त्वा दिशो भुव: ॥२०॥
कामस्य-अन्तम् च क्षुत्तृड्भ्याम्
of desires end and of hunger and thirst
क्रोधस्य-एतत्-फल-उदयात्
and of anger this outcome having reached
जन: याति न लोभस्य
a person goes not to greed
जित्वा भुक्त्वा दिश: भुव:
conquering, (even) by eating away directions of earth
Desires end when the hunger and thirst is satisfied, and anger ends when it reaches its sequel. But greed does not end even after conquering or even eating away all the directions of the earth.
पण्डिता बहवो राजन्बहुज्ञा: संशयच्छिद: ।
सदसस्पतयोऽप्येके असन्तोषात् पतन्त्यध: ॥२१॥
पण्डिता: बहव: राजन्-
learned men many, O King!
बहुज्ञा: संशय-छिद:
very wise, doubts dispellers,
सदस:-पतय:-अपि-एके
of assemblies the heads, some
असन्तोषात् पतन्ति-अध:
due to discontentment, fall into depths (of hell)
O King! Very many learned and wise men, the dispellers of others doubts, the heads of assemblies, fall into the depths of hell due to discontentment.
असङ्कल्पाज्जयेत् कामं क्रोधं कामविवर्जनात् ।
अर्थानर्थेक्षया लोभं भयं तत्त्वावमर्शनात् ॥२२॥
असङ्कल्पात्-जयेत् कामम्
by determination, should win over desires
क्रोधम् काम-विवर्जनात्
anger by desire giving up
अर्थ-अनर्थ-ईक्षया लोभम्
greed by not wealth wanting, greed
भयम् तत्त्व-अवमर्शनात्
and fear, by the truth pondering on
One should win over desires by determination, anger by giving up desires, greed by not wanting wealth, and greed and fear by pondering on the true nature of things.
आन्वीक्षिक्या शोकमोहौ दम्भं मह्दुपासया ।
योगान्तरायान् मौनेन हिंसां कायाद्यनीहया ॥२३॥
आन्वीक्षिक्या शोक-मोहौ
by discrimination, grief and infatuation
दम्भम् महत्-उपासया
hypocrisy by the nobles' service
योग-अन्तरायान् मौनेन
in Yoga the impediments by silence
हिंसाम् काया-आदि-अनीहया
violence, by body and things unwillingness
One should conquer grief and infatuation by the power of discrimination, hypocrisy by the service of the noble men, the impediments in the path of Yoga by silence, and violence by the unwillingness of giving in to the body and things.
कृपया भूतजं दु:खं दैवं जह्यात् समाधिना ।
आत्मजं योगवीर्येण निद्रां सत्त्वनिषेवया ॥२४॥
कृपया भूतजम् दु:खम्
by compassion, by beings inflicted pain
दैवम् जह्यात् समाधिना
from divine agencies, be rid by meditation
आत्मजम् योग-वीर्येण
self born by Yoga practices
निद्राम् सत्त्व-निषेवया
sleep by Saattvic (food) intaking
One should win over the pain inflicted by other beings by compassion, pain coming from divine agencies by meditation, self born pain by Yogic practices and sleep by in taking of Saatvic food.
रजस्तमश्च सत्त्वेन सत्त्वं चोपशमेन च ।
एतत् सर्वं गुरौ भक्त्या पुरुषो ह्यञ्जसा जयेत् ॥२५॥
रज:-तम:-च सत्त्वेन
Rajas Tamas and by Sattva
सत्त्वम् च-उपशमेन च
Sattva by disattachment and
एतत् सर्वम् गुरौ भक्त्या
this all, by in the preceptor devotion
पुरुष: हि-अञ्जसा जयेत्
A man indeed, easily conquers
Rajas and Tamas by Sattva, Sattva by non-attachment, and all this by devotion towards ones preceptor, a man can easily conquer.
यस्य साक्षाद् भगवति ज्ञानदीपप्रदे गुरौ ।
मर्त्यासद्धी: श्रुतं तस्य सर्वं कुञ्जरशौचवत् ॥२६॥
यस्य साक्षात् भगवति
for who, the direct in The Lord
ज्ञान-दीप-प्रदे गुरौ
knowledge enlightenment dispenser, the preceptor
मर्त्य-असत्-धी: श्रुतम्
a mortal, perverted notion, knowledge
तस्य सर्वम् कुञ्जर-शौचवत्
his all, becomes elephant's bathing like
For him, who, because of his perverted notion, thinks of his preceptor as a mere mortal human being, where as the preceptor confers the direct light of wisdom of The Lord, all his knowledge is as worthless as the bathing of an elephant.
एष वै भगवान्साक्षात् प्रधानपुरुषेश्वर: ।
योगेश्वरैर्विमृग्याङ्घ्रिर्लोको यं मन्यते नरम् ॥२७॥
एष: वै भगवान्-साक्षात्
this (preceptor) surely is The Lord Himself
प्रधान-पुरुष-ईश्वर:
of Prakriti and Purusha The Ruler
योगेश्वरै:-विमृग्य-अङ्घ्रि:-
by the masters of Yoga are saught after the feet
लोक: यम् मन्यते नरम्
the world whom looks at as a human being
Surely, This preceptor, Himself is The Ruler of Prakriti and Purusha , whose feet are sought after even by the masters of Yoga, and whom the world looks at as a human being.
षड्वर्गसंयमैकान्ता: सर्वा नियमचोदना: ।
तदन्ता यदि नो योगानावहेयु: श्रमावहा: ॥२८॥
षड्वर्ग-संयम-एकान्ता:
the six categories subjugation, altogether,
सर्वा: नियम-चोदना:
in all discipline ordinances
तदन्ता यदि न योगान्-
though aiming at, if it is not achieved
आवहेयु: श्रम-आवहा:
the steps of Yoga understand as labour entailing
All the ordinances preach of discipline and subjugation of the six categories, the five senses and the mind. Even though aiming at it, if it is not achieved, the further steps of Yoga one should understand as mere labour entailing.
यथा वार्ताद्यो ह्यर्था योगस्यार्थं न विभ्रति ।
अनर्थाय भवेयुस्ते पूर्तमिष्टं तथासत: ॥२९॥
यथा वार्ता-आद्य: हि-अर्था:
just as, vocational pursuits, the others and the results
योगस्य-अर्थम् न विभ्रति
of Yoga the result (Liberation), do not bring
अनर्थाय भवेयु:-ते
for transmigration may be they
पूर्तम्-इष्टम् तथा-असत:
for welfare or of self and of the evil (minded)
Just the vocational pursuits like agriculture, and their results do not bring the results of Yoga, i.e., liberation, so also the activities of welfare, or for the self done by the evil minded.
यश्चित्तविजये यत्त: स्यान्नि:सङ्गोऽपरिग्रह: ।
एको विविक्तशरणो भिक्षुर्भिक्षामिताशन: ॥३०॥
य:-चित्त-विजये यत्त:
whosoever, in mind subjugation is intent
स्यात्-नि:सङ्ग:-अपरिग्रह:
should be free from attachment, non-coveting,
एक: विविक्त-शरण:
alone, devoid of possessions,
भिक्षु:-भिक्षा-अमित-अशन:
a recluse, by begging, little subsisting on
Whosoever is intent on subjugation of mind should be free from attachment, non-coveting, living alone, devoid of possessions and subsisting on a little food got from begging.
देशे शुचौ समे राजन्संस्थाप्यासनमात्मन: ।
स्थिरं समं सुखं तस्मिन्नासीतर्ज्वङ्ग ओमिति ॥३१॥
देशे शुचौ समे राजन्-
on a place (ground) clean, level, O King!
संस्थाप्य-आसनम्-आत्मन:
placing a seat, for himself
स्थिरम् समम् सुखम् तस्मिन्-
steady, straight, easy, on that
आसीत-ऋजु-अङ्ग-ओम्-इति
seated, erect bodied, 'OM' thus (should chant)
O King! One should place his matted seat on a clean level ground, seating himself on that, with a steady, straight, easy and erect body, should chant 'OM'.
प्राणापानौ सन्निरुन्ध्यात् पूरकुम्भकरेचकै: ।
यावन्मनस्त्यजेत् कामान् स्वनासाग्रनिरीक्षण: ॥३२॥
प्राण-अपानौ सन्निरुन्ध्यात्
inhalation and exhalation should control well
पूर-कुम्भक-रेचकै:
by inhaling, suspending and exhaling
यावत्-मन:-त्यजेत् कामान्
until the mind gives up desires
स्व-नासा-अग्र-निरीक्षण:
on ones nose tip fixing the gaze
With the gaze fixed on the tip of the nose, one should control the inspiration and the expiration, by inhaling, sustaining the breath and then exhaling, until the mind gives up desires.
यतो यतो नि:सरति मन: कामहतं भ्रमत् ।
ततस्तत उपाहृत्य हृदि रुन्ध्याच्छनैर्बुध: ॥३३॥
यत: यत: नि:सरति मन:
wheresoever roving the mind
काम-हतम् भ्रमत्
by desire smitten roames
तत:-तत: उपाहृत्य
from there there bringing back
हृदि रुन्ध्यात्-शनै:-बुध:
in the heart should hold gradually the wise
The wise man should gradually bring back from wheresoever, the roving mind roaming here and there smitten by desire, and hold it in his heart .
एवमभ्यसतश्चित्तं कालेनाल्पीयसा यते: ।
अनिशं तस्य निर्वाणं यात्यनिन्धनवह्निवत् ॥३४॥
एवम्-अभ्यसत:-चित्तम्
in this manner, practicing, the mind
कालेन-अल्पीयसा यते:
in time short, of the striver
अनिशम् तस्य निर्वाणम् याति-
constantly to him quiescence comes to
अनिन्धन-वह्नि-वत्
without fuel fire like
In this manner, to a striver, who is constantly practicing, quiescence comes to him in a short time, like a fire without fuel goes out in no time.
कामादिभिरनाविद्धं प्रशान्ताखिलवृत्ति यत् ।
चित्तं ब्रह्मसुखस्पृष्टं नैवोत्तिष्ठेत कर्हिचित् ॥३५॥
काम-अदिभि:-अनाविद्धम्
by desires, unagitated
प्रशान्त-अखिल-वृत्ति
at rest of all operations
यत् चित्तम् ब्रह्म-सुख-स्पृष्टम्
that mind, by The Brahman Bliss absorbed
न-एव-उत्तिष्ठेत कर्हिचित्
does not then is distracted ever
Such a mind, which is unagitated by desires, and is at rest of all operations, is absorbed in the Bliss of Brahman and is not ever distracted again.
य: प्रव्रज्य गृहात् पूर्वं त्रिवर्गावपनात् पुन: ।
यदि सेवेत तान्भिक्षु: स वै वान्ताश्यपत्रप: ॥३६॥
य: प्रव्रज्य गृहात् पूर्वम्
he who retiring from the household first,
त्रिवर्ग-आवपनात्
from the three pursuits (of Dharma Artha and Kaama)
पुन: यदि सेवेत तान्-भिक्षु:
again if enjoys them, recluse
स: वै वान्त-आशी-अपत्रप:
that indeed, vomit eats, shameless
The recluse who has first retired from the household and the three pursuits, if again he enjoys them, he is shameless and eats what is vomited.
यै: स्वदेह: स्मृतो नात्मा मर्त्यो विट्कृमिभस्मसात ।
त एनमात्मसात्कृत्वा श्लाघयन्ति ह्यसत्तमा: ॥३७॥
यै: स्व-देह: स्मृत: न-आत्मा
by those, own body was understood as not the soul,
मर्त्य: विट्-कृमि-भस्म-सात
mortal, ordure, worms, ashes, reduced to
ते एनम्-आत्मसात्-कृत्वा
they, this (body) soul understanding
श्लाघयन्ति हि-असत्तमा:
adore it, indeed the fools
They are fools, who first looked upon their own bodies as not the soul, mortal, given to be reduced to ordure, worms and ashes, again understand it to be the very soul, and adore it.
गृहस्थस्य क्रियात्यागो व्रतत्यागो वटोरपि ।
तपस्विनो ग्रामसेवा भिक्षोरिन्द्रियलोलता ॥३८॥
गृहस्थस्य क्रिया-त्याग:
of the householder, duties abondoning
व्रत-त्याग: वटो:-अपि
vows abondoning, of the religious student, also
तपस्विन: ग्राम-सेवा
of the anchorite, to the village (life) reverting
भिक्षो:-इन्द्रिय-लोलता
of the recluse, to lust given to
For the householder, the abandoning of the religious duties, for the religious student, the abandoning of the vows, for the anchorite, reverting to the village life, for the recluse, given to lust,…
आश्रमापसदा ह्येते खल्वाश्रमविड्म्बका: ।
देवमायाविमूढांस्तानुपेक्षेतानुकम्पया ॥३९॥
आश्रम-अपसदा: हि-एते खलु-
the Aashrama embracing, indeed these surely
आश्रम-विड्म्बका:
the Aashramas ridicule
देव-माया-विमूढान्-तान्-
by Lord's deluding potency infatuated, them
उपेक्षेत-अनुकम्पया
should ignore out of compassion
Those indeed, embracing the four Aashramas, surely, only ridicule the Aashramas. They are infatuated by The Lord's deluding potency, Maayaa, and so should be ignored out of compassion.
आत्मानं चेद् विजानीयात् परं ज्ञानधुताशय: ।
किमिच्छन्कस्य वा हेतोर्देहं पुष्णाति लम्पट: ॥४०॥
आत्मानम् चेद् विजानीयात्
The Soul if recognizes
परम् ज्ञान-धुत-आशय:
by the highest knowledge washed mind
किम्-इच्छन्-कस्य वा हेतो:-
what will (he) seek, for whose or sake
देहम्-पुष्णाति लम्पट:
the body nourishes, the sensuous pleasures' addict
By the highest knowledge washed mind, if, a man comes to recognize The Self, what may he seek and for what may he nourish his body, and be an addict of sensual pleasures.
आहु: शरीरं रथमिन्द्रियाणि हयानभीषून् मन इन्द्रियेशम् ।
वर्त्मानि मात्रा धिषणां च सूतं सत्त्वं बृहद् बन्धुरमीशसृष्टम् ॥४१॥
आहु: शरीरम् रथम्-
is spoken of, the body the chariot,
इन्द्रियाणि हयान्-
the senses the horses,
अभीषून् मन: इन्द्रिय-ईशम्
the reigns the mind, of the senses the ruler
वर्त्मानि मात्रा धिषणाम् च सूतम्
the path sound etc., reason and the charioteer
सत्त्वम् बृहद् बन्धुरम्-ईश-सृष्टम्
intellect the big rope, by The Lord created
The body is spoken of as a chariot, the senses the horses, the ruler of the sense, are the reigns, the mind, the path the sound etc., reason the charioteer and intellect the big rope created by The Lord.
अक्षं दशप्राणमधर्मधर्मौ चक्रेऽभिमानं रथिनं च जीवम् ।
धनुर्हि तस्य प्रणवं पठन्ति शरं तु जीवं परमेव लक्ष्यम् ॥४२॥
अक्षम् दश-प्राणम्-
axle the ten (vital) airs
अधर्म-धर्मौ चक्रे-
sin and virtue the wheels
अभिमानम् रथिनम् च जीवम्
the ego the rider and the being
धनु:-हि तस्य प्रणवम् पठन्ति
bow indeed its, is Om declared
शरम् तु जीवम्
the shaft indeed the Self
परम्-एव लक्ष्यम्
The Supreme the aim (mark)
The ten vital airs are declared as the axle, sin and virtue the wheels, the being identifying with the ego, the rider, the bow, indeed is OM, and the shaft is The Self and the aim or mark is The Supreme Person.
रागो द्वेषश्च लोभश्च शोकमोहौ भयं मद: ।
मानोऽवमानोऽसूया च माया हिंसा च मत्सर: ॥४३॥
राग: द्वेष:-च लोभ:-च
attachment and aversion, greed and
शोक-मोहौ भयम् मद:
grief and infatuation, fear, vanity,
मान:-अवमान:-असूया च
pride and ignominy, coveting, and
माया हिंसा च मत्सर:
diceitfulness, violence and jealousy,
Attachment and aversion, greed and grief and infatuation, fear, vanity, pride and ignominy, coveting, and deceitfulness, violence and jealousy,…
रज: प्रमाद: क्षुन्निद्राशत्रवस्त्वेवमादय: ।
रजस्तम प्रकृतय: सत्त्वप्रकृतय: क्वचित् ॥४४॥
रज: प्रमाद: क्षुत्-निद्रा-
clining to worldly life, bodily enjoyments, hunger, sleep,
शत्रव:-तु-एवम्-आदय:
enemies, indeed these and others
रज:-तम: प्रकृतय:
are Rajas Tamas, born of
सत्त्व-प्रकृतय: क्वचित्
Sattva genrated sometimes
The clinging to worldly life, bodily enjoyment, hunger, sleep, these enemies, indeed and others are born of Rajas and Tamas, and sometimes are Sattva generated.
यावन्नृकायरथमात्मवशोपकल्पं धत्ते गरिष्ठचरणार्चनया निशातम् ।
ज्ञानासिमच्युतबलो दधदस्तशत्रु: स्वाराज्यतुष्ट उपशान्त इदं विजह्यात् ॥४५॥
यावत्-नृकाय-रथम्-आत्म-वश:
while human body, chariot, (is) in self control
उपकल्पम् धत्ते गरिष्ठ-
with its appurtenances bears, by the exolted souls's
चरण-अर्चनया निशातम्
feet worshipping sharpened
ज्ञान-असिम्-अच्युत-बल: दधत्
the knowledge sword, Achyuta strength holding on to
अस्त-शत्रु: स्व-आराज्य-तुष्ट:
rid of enemies, own being sated with
उपशान्त: इदम् विजह्यात्
very peaceful (in mind), this (body chariot))should shed
While still in the human body chariot, with all its appurtenances, and in self control, with the sword of knowledge sharpened by the worship of the feet of the exalted, holding on to the strength of Achyuta, The Lord, one should be rid of all enemies, and sated with ones own being, very peaceful in mind, this body chariot should shed.
नो चेत् प्रमत्तमसदिन्द्रियवाजिसूता नीत्वोत्पथं विषयदस्युषु निक्षिपन्ति ।
ते दस्यव: सहयसूतममुं तमोन्धे संसारकूप उरुमृत्युभये क्षिपन्ति ॥४६॥
नो चेत् प्रमत्तम्-असत्-इन्द्रिय-
otherwise, the unwary (occupant) the decieving senses,
वाजि-सूता: नीत्वा-उत्पथम्
horses and the charioteer, taking on the wrong path
विषय-दस्युषु निक्षिपन्ति
among the the sense (object) robbers, fling
ते दस्यव: स-हय-सूतम्-अमुम्
those robbers, along with horses, and charioteer, him
तम:-अन्धे संसार-कूपे-
in the dark blinding transmigration well
उरु-मृत्यु-भये क्षिपन्ति
(full of) great death fear throw away
Otherwise, the deceiving senses take the unwary occupant, the horses (senses) and the charioteer (mind) on the wrong path, and fling them among the robbers (sense objects). Those robbers, along with the horses (the senses), and charioteer (the mind) throw him away in the blinding dark well of transmigration, full of the great fear of death.
प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् ।
आवर्तेत प्रवृत्तेन निवृत्तेनाश्नुतेऽमृतम् ॥४७॥
प्रवृत्तम् च निवृत्तम् च
Pravrittam and Nivrittam and
द्विविधम् कर्म वैदिकम्
two types actions are Vaidic
आवर्तेत प्रवृत्तेन
comes back by Pravritta
निवृत्ते-अश्नुते-अमृतम्
by Nivritta enjoys immortality
Two types of actions are explained in the Vedas, Pravrrita and Nivritta. Pravritta are the actions which takes one back to worldly objects, and Nivritta, are those which takes one to the path of enjoying immortality.
हिंस्रं द्रव्यमयं काम्यमग्निहोत्राद्यशान्तिदम् ।
दर्शश्च पूर्णमासश्च चातुर्मास्यं पशु: सुत: ॥४८॥
हिंस्रम् द्रव्यमयम् काम्यम्-
killing for rituals, done by materials, desire satisfying,
अग्निहोत्र-आदि-अशान्तिदम्
Agnihotras, and such are not peace giving
दर्श:-च पूर्णमास:-च
done on moon-less nights, and on full moon nights,
चातुर्मास्यम् पशु: सुत:
done four monthly, animal sacrifice and Soma Yaaga
The rituals involving killing, those conducted by materials, Agnihotras, which are desire satisfying, such as these do not give peace. Those conducted on moon-less nights, on full-moon nights, or those done every four months, the animal Yaaga and the Soma Yaaga,.....
एतदिष्टं प्रवृत्ताख्यं हुतं प्रहुतमेव च ।
पूर्तं सुरालयारामकूपाजीव्यादिलक्षणम् ॥४९॥
एतत्-इष्टम् प्रवृत्त-आख्यम्
these are Ishta, Pravrita called
हुतम् प्रहुतम्-एव च
the Vaishvadevas and the Baliharans
पूर्तम् सुर-आलय-आराम-कूप-
Poortam are dieties temples, gardens and wells
आजीव्य-आदि-लक्षणम्
water sources, and others contructing
These are Ishtas. The Vishvedevaas and the Baliharans are Pravritta, and Poorta Karmas are the constructing of temples for deities, gardens, wells and sources of drinking water and others.
द्रव्यसूक्ष्मविपाकश्च धूमो रात्रिरपक्षय: ।
अयनं दक्षिणं सोमो दर्श ओषधिवीरुध: ॥५०॥
द्रव्य-सूक्ष्म-विपाक:-च
of the materials, the subtle part and
धूम: रात्रि:-अपक्षय:
in the smoke, in the night, in the dark fort night
अयनम् दक्षिणम् सोम:
the half winter year, the moon
दर्श: ओषधि-वीरुध:
of the dark moon, becomes medicinal plants
The subtle part of the materials used in sacrifice, enter the smoke, the night, the dark fort night, the winter half year, reducing like the moon of the dark moon, becomes medicinal plants.
अन्नं रेत इति क्ष्मेश पितृयानं पुनर्भव: ।
एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते ॥५१॥
अन्नम् रेत इति क्ष्मेश
food grains vital fluids, thus, O King!
पितृयानम् पुनर्भव:
on Ptriyaana (path) for rebirth
एक-एक-श्येन-अनुपूर्वम्
one each for Sheyaana procedure
भूत्वा भूत्वा-इह जायते
reborn, here is born
O King! Thus the food grains become the vital fluids and on Pitriyaan path enter for rebirth, each one by the Sheyaana procedure, is reborn and is born here, in this world.
निषेकादिश्मशानान्तै: संस्कारै: संस्कृतो द्विज: ।
इन्द्रियेषु क्रियायज्ञान् ज्ञानदीपेषु जुह्वति ॥५२॥
निषेक-आदि-श्मशान-अन्तै:
from impregnation etc., to cremation until
संस्कारै: संस्कृत: द्विज:
purificatory rites, consecrated the twice born
इन्द्रियेषु क्रिया-यज्ञान्
in the senses ritual sacrifices
ज्ञान-दीपेषु जुह्वति
in the knowledge light sacrifices
The twice born class is consecrated by the purificatory rites, right from the impregnation (garbhaadhaana) uptill funeral rites (Antyeshti). Others, in the light of knowledge sacrifice the senses and the rituals of sacrifices.
इन्द्रियाणि मनस्यूर्मौ वाचि वैकारिकं मन: ।
वाचं वर्णसमाम्नाये तमोङ्कारे स्वरे न्यसेत् ।
ओङ्कारं बिन्दौ नादे तं तं तु प्राणे महत्यमुम् ॥५३॥
इन्द्रियाणि मनसि-
the senses in the mind,
ऊर्मौ वाचि
the waves (of thoughts) in speech
वैकारिकम् मन:
the articulate, the mind
वाचम् वर्ण-समाम्नाये
the speech in article compound
तम्-ओङ्कारे स्वरे न्यसेत्
that in OM sound, merge
ओङ्कारम् विन्दौ
The OM in the Bindu (the nasal sound)
नादे तम् तम् तु
that in Naada (the echo), the Bindu, indeed
प्राणे महति-अमुम्
in Praana , in the highest (Brahman) it, (the Praana)
Such a man merges his senses in the mind, the articulate mind in the thoughts' waves, the waves in speech, the speech in the compound of the articles, that in the sound of OM, The OM in Bindu, (the nasal sound) the Bindu in Naada, that in the Praana, and that in the highest, The Brahman.
अग्नि सूर्यो दिवा प्राह्ण: शुक्लो राकोत्तरं स्वराट् ।
विश्वश्च तैजस: प्राज्ञस्तुर्य आत्मा समन्वयात् ॥५४॥
अग्नि: सूर्य: दिवा प्राह्ण: शुक्ल:
fire, the Sun, day, evening time, the bright fornight,
राका-उत्तरम् स्वराट्
full moon, the summer half year, and Brahmaa,
विश्व:-च तैजस: प्राज्ञ:-
Vishvas, Taijas, Praagya,
तुर्य: आत्मा समन्वयात्
Turya, in Aatma culminating
Fire, the sun, day, evening time, the bright fortnight, full moon, the summer half year, and Brahmaa, Vishva's, Taijasa, Praagya, Turya, in Aatma culminating,….
देवयानमिदं प्राहुर्भूत्वा भूत्वानुपूर्वश: ।
आत्मयाज्युपशान्तात्मा ह्यात्मस्थो न निवर्तते ॥५५॥
देवयानम्-इदम् प्राहु:
the gods' path, this is said to be (in the Vedas)
भूत्वा भूत्वा-अनुपूर्वश:
going through these, one after another
आत्मयाजी-उपशान्त-आत्मा
the Self knowing, tranquil minded Aatman (Pure Spirit)
हि-आत्मस्थ: न निवर्तते
indeed in self established, never returns
In the Vedas this is called as the path of the gods, going through these one after the another, the Self knowing tranquil minded Pure Spirit, Aatman, established in The Self, never returns.
य एते पितृदेवानामयने वेदनिर्मिते ।
शास्त्रेण चक्षुषा वेद जनस्थोऽपि न मुह्यति ॥५६॥
य: एते पितृ-देवानाम्-
the one who, these, of the manes and of the gods,
अयने वेद-निर्मिते
the paths, in the Vedas given
शास्त्रेण चक्षुषा वेद
by the scriptural eye knows
जनस्थ:-अपि न मुह्यति
in the body staying also, is not infatuated
These paths of the manes and the gods, given in the Vedas, the one who knows them, by the scriptural eye, though staying in the body, is not infatuated.
आदावन्ते जनानां सद् बहिरन्त: परावरम् ।
ज्ञानं ज्ञेयं वचो वाच्यं तमो ज्योतिस्त्वयं स्वयं ॥५७॥
आदौ-अन्ते जनानाम् सद्
in beginning, and in end, of embodied beings being
बहि:-अन्त: पर-अवरम्
inside and outside, high and low,
ज्ञानम् ज्ञेयम् वच: वाच्यम्
knowldege, object of knowledge, speech and the spoken
तम: ज्योति:-तु-अयम् स्वयम्
dark and light, indeed is This He Himself
In the beginning and in the end of the embodied being's being, the inside and the outside, the high and the low, the knowledge and the object of knowledge, the speech and the spoken, the dark and the light, indeed, all this is He Himself.
आबाधितोऽपि ह्याभासो यथा वस्तुतया स्मृत: ।
दुर्घटत्वादैन्द्रियकं तद्वदर्थविकल्पितम् ॥५८॥
आबाधित:-अपि हि-आभास:
disapproved though, indeed reflection
यथा वस्तुतया स्मृत:
just as, like the object, is said to be
दुर्घटत्वात्-ऐन्द्रियकम्
because of not being consigned to reason, sense objects
तत्-वत्-अर्थ-विकल्पितम्
that like things are taken to be (as real)
Though the reality of a reflection in the mirror is disapproved as the real thing, it is said to be real, just like that because it is not consigned with reason, the objects of the senses also are taken to be as real things, which they are in fact not.
क्षित्यादीनामिहार्थानां छाया न कतमापि हि ।
न संघातो विकारोऽपि न पृथङ् नान्वितो मृषा ॥५९॥
क्षिति-आदीनाम्-इह-अर्थानाम्
of earth and other, here (in this body) of the elements
छाया न कतम-अपि हि
shadow, not at all even (is) indeed
न संघात: विकार:-अपि
not collection, not compound, (modification) also
न पृथङ् न-अन्वित: मृषा
not distinct, not pervaded, (so) illusory
Here, in this body, earth and the other constituent elements, there is not at all even a shadow of the elements, nor their collection, nor compound or modification, not distinct presence, nor do they pervade it, and so their presence is illusory.
धातवोऽवयवित्वाच्च तन्मात्रावयवैर्विना ।
न स्युर्ह्यसत्यवयविन्यसन्नवयवोऽन्तत: ॥६०॥
धातव:-अवयवित्वात्-च
the elements being compounds and
तन्मात्रा-अवयवै:-विना
the subtle elements components without
न स्यु:-हि-असति-अवयविनि-
cannot be, indeed, if non-existing of the components
असन्-अवयव:-अन्तत:
do not exist the compounds ultimately
The five elements, being compounds cannot be without their subtle elements 'components. If the elements' components do not exist, ultimately, the elements also do not exist.
स्यात् सादृश्यभ्रमस्तावद् विकल्पे सति वस्तुन: ।
जाग्रत्स्वापौ यथा स्वप्ने तथा विधिनिषेधता ॥६१॥
स्यात् सादृश्य-भ्रम:-तावद्
there may be equality conception, until
विकल्पे सति वस्तुन:
there diverseness is of the materials
जाग्रत्-स्वापौ यथा स्वप्ने
in being awake and asleep, just as in dreaming is
तथा विधि-निषेधता
like the Vedas' injunctions and iter-directions
There may be a false conception of sameness, until there is diverseness in the materials. Just as in dreaming, like the distinction of waking life and sleep persists, so also the injunctions and the directions of the Vedas persist.
भावाद्वैतं क्रियाद्वैतं द्रव्याद्वैतं तथाऽऽत्मन: ।
वर्तयन्स्वानुभूत्येह त्रीन्स्वप्नान्धुनुते मुनि: ॥६२॥
भाव-अद्वैतम् क्रिया-अद्वैतम्
thoughts' unity, action unity,
द्रव्य-अद्वैतम् तथा-आत्मन:
and material unity, and of the self
वर्तयन्-स्व-अनुभूत्या-इह
going through, by self-realization, here
त्रीन्-स्वप्नान् धुनुते मुनि:
the three dreams shakes off the contemplative soul
The contemplative soul, going through the unity of the thoughts, unity of the actions and unity of the material substances, by self-realization shakes off the three stages of dream, waking, dream and deep sleep.
कार्य कारणवस्त्वैक्यमर्शनं पटतन्तुवत् ।
अवस्तुत्वाद् विकल्पस्य भावाद्वैतं तदुच्यते ॥६३॥
कार्य कारण-वस्तु-ऐक्य
effects and causes, of the material the similarity
मर्शनम् पट-तन्तुवत्
thinking on, cloth and its thread
अवस्तुत्वाद् विकल्पस्य
being unreal of the diversity
भाव-अद्वैतम् तत्-उच्यते
'Bhaavadwaita', that is called
To contemplate the unity of cause and effect, in the similarity of the material, like the cloth and its threads, the diversity is unreal, that is called Bhavadwaita.
यद् ब्रह्मणि परे साक्षात् सर्वकर्मसमर्पणम् ।
मनोवाक्तनुभि: पार्थ क्रियाद्वैतं तदुच्यते ॥६४॥
यद् ब्रह्मणि परे साक्षात्
that in Brahman the Supreme, directly
सर्व-कर्म-समर्पणम्
all actions dedicated
मन:-वाक्-तनुभि: पार्थ
by mind, speech and body, O Paarth! (Yudhishthira)
क्रिया-अद्वैतम् तत्-उच्यते
'Kriyaadwaita', that is called
O Paarth (Yudhishthira)! All the actions done by mind, speech, and body, dedicated to The Supreme Brahman, that is called Kriyaadwaita.
आत्मजायासुतादीनामन्येषां सर्वदेहिनाम् ।
यत् स्वार्थकामयोरैक्यं द्रव्याद्वैतं तदुच्यते ॥६५॥
आत्म-जाया-सुत-आदीनाम्-
ones own, of the wife, of the progeny and others
अन्येषाम् सर्व-देहिनाम्
of other all embodied beings
यत् स्वार्थ-कामयो:-ऐक्यम्
that interest and enjoyment is alike,
द्रव्याद्वैतम् तत्-उच्यते
'Dravyaadwaita', that is called
To identify ones own interest and enjoyment as the same with ones wife, children other relatives and all other embodied beings, that is called Dravyaadwaita.
यद् यस्य वानिषिद्धं स्याद् येन यत्र यतो नृप ।
स तेनेहेत कर्माणि नरो नान्यैरनापदि ॥६६॥
यत् यस्य वा-निषिद्धम् स्यद्
that for whom, or not permitted may be
येन यत्र यत: नृप
by whosoever, where-ever, whatever source, O King!
स: तेन-ईहेत कर्माणि
he should by them perform duties,
नर: न-अन्यै:-अनापदि
a man, not by others, (except) when in distress
O King! A man should not use materials which are not permitted to him, from who-so-ever, from where-ever, from what-ever source, he should perform his duties, not by other material, except in distress.
एतैरन्यैश्च वेदोक्तैर्वर्तमान: स्वकर्मभि: ।
गृहेऽप्यस्य गतिं यायाद् राजंस्तद्भक्तिभाङ् नर: ॥६७॥
एतै:-अन्यै:-च वेद-उक्तै:-
by these and other, in the Vedas directed,
वर्तमान: स्व-कर्मभि:
following by own duties
गृहे-अपि-अस्य गतिम् यायाद्
in the house even his, the state achieves
राजन्-तत्-भक्तिभाङ् नर:
O King! that devotional man
O King! that devotional man, by these and other duties enjoined in the Vedas, achieves His state, even though staying in the house.
यथा हि यूयं नृपदेव दुस्त्यजादापद्गणादुत्तरतात्मन: प्रभो:।
यत्पादपङ्केरुहसेवया भवानहार्षीन्निर्जितदिग्गज: क्रतून् ॥६८॥
यथा हि यूयम् नृपदेव
even as you, O King of kings!
दुस्त्यजात्-आपद्-गणात्-
the difficult to get over calamities series
उत्तरत-आत्मन: प्रभो:
got rid of, by The Self, The Mighty One!
यत्-पाद-पङ्केरुह सेवया
Whose feet lotus serving
भवान्-अहार्षीत्-निर्जित-
you all performed, having subdued
दिग्गज: क्रतून्
all the quarters, the (big) sacrifices
O King of kings! Even as you and your brothers got rid of the series of calamities, which are difficult to get over, by the grace of The Supreme Self, The Lord Krishna, by serving Whose feet, you all also performed the great sacrifices of Raajasooya and Ashwamedha Yagyas, after subduing all the quarters.
अहं पुराभवं कश्चिद् गन्धर्व उपबर्हण: ।
नाम्नातीते महाकल्पे गन्धर्वाणां सुसम्मत: ॥६९॥
अहम् पुरा-अभवम्
I formerly was born
कश्चिद् गन्धर्व: उपबर्हण:
some Gandharva, Upabarhana
नाम्ना-अतीते महाकल्पे
by name, in the past round of creation
गन्धर्वाणाम् सुसम्मत:
among the Gandharvas highly respected
Formerly, in the past round of creation, I was born a Gandharva, named Upabarhana, and was highly respected among the Gandharvas.
रूपपेशलमाधुर्यसौगन्ध्यप्रियदर्शन: ।
स्त्रीणां प्रियतमो नित्यं मत्तस्तु पुरुलम्पट: ॥७०॥
रूप-पेशल-माधुर्य-
by comeliness of form, grace, sweet voice,
सौगन्ध-प्रिय-दर्शन:
fragrance, pleasing to look at
स्त्रीणाम् प्रियतम: नित्यम्
of the women most beloved always
मत्त:-तु पुरु-लम्पट:
drunk indeed, very fond of women
By the comeliness of form and grace, sweet voice and fragrance, I was pleasing to look at. I was the most beloved of the women and was always drunk and indeed was very fond of women.
एकदा देवसत्रे तु गन्धर्वाप्सरसां गणा: ।
उपहूता विश्वसृग्भिर्हरिगाथोपगायने ॥७१॥
एकदा देवसत्रे तु
one day, in the sacrificial session of the gods, indeed,
गन्धर्व-अप्सरसाम् गणा:
of the Gandharvas and the Apsaras' parties
उपहूता: विश्वसृग्भि:-
were invited by the creators of the universe
हरि-गाथा-उपगायने
Shree Hari's stories to sing
Once, in the sacrificial session conducted by the gods, the creators of the universe invited the parties of Gandharvas and Apsaras, to sing the stories of Lord Shree Hari.
अहं च गायंस्तद्विद्वान् स्त्रीभि: परिवृतो गत: ।
ज्ञात्वा विश्वसृजस्तन्मे हेलनं शेपुरोजसा ।
याहि त्वं शूद्रतामाशु नष्टश्री: कृतहेलन: ॥७२॥
अहम् च गायन्-तत्-विद्वान्
and I singing, of that the knower
स्त्रीभि: परिवृत: गत:
by the women surrounded went
ज्ञात्वा विश्वसृज:-तत्-मे
coming to know, the creators of the universe, that my
हेलनम् शेपु:-ओजसा
disrespect, cursed by their power
याहि त्वम् शूद्रताम्-आशु
'Go, may you to Shoodra class soon,
नष्ट-श्री: कृत-हेलन:
shorn of all splendour, having done disrespect,'
I, the knower of that singing, surrounded by women went there, singing. The creators of the universe coming to know of my disrespect, cursed me with their ascetic power, 'Go, may you soon go to the class of the Shoodra, shorn of all splendour, having committed disrespect.'
तावद्दास्यामहं जज्ञे तत्रापि ब्रह्मवादिनाम् ।
शुश्रूषयानुषङ्गेण प्राप्तोऽहं ब्रह्मपुत्रताम् ॥७३॥
तावत्-दास्याम्-अहम् जज्ञे
then, to a maid servant I was born
तत्र-अपि ब्रह्म-वादिनाम्
there also, in (among) Brahman's expounders
शुश्रूषया-अनुषङ्गेण
serving and company
प्राप्त:-अहम् ब्रह्म-पुत्रताम्
attained I, (to be) Brahmaa's son
Then, I was born to a maid servant. In that birth also, I was among the company of the expounders of Brahman and was serving them. So I became the mind born son of Brahmaa.
धर्मस्ते गृहमेधीयो वर्णित: पापनाशन: ।
गृहस्थो येन पदवीमञ्जसा न्यासिनामियात् ॥७४॥
धर्म:-ते गृहमेधीय:
the course of conduct, to you, for the householder
वर्णित: पाप-नाशन:
(I) have explained, the sin destroyer
गृहस्थ: येन पदवीम्-
a householder by which state
अञ्जसा न्यासिनाम्-इयात्
easily of a recluse may come to
I have explained to you the course of conduct prescribed for a householder which destroys sins, and following which a householder can easily attain the state of a recluse.
यूयं नृलोके बत भूरिभागा लोकं पुनाना मुनयोऽभियन्ति ।
येषां गृहानावसतीति साक्षाद् गूढं परं ब्रह्म मनुष्यलिङ्गम् ॥७५॥
यूयम् नृ-लोके बत
you all, in the human world, surely
भूरि-भागा: लोकम् पुनाना:
are exceedingly fortunate, the worlds sanctifying
मुनय:-अभियन्ति
sages go to
येषाम् गृहान्-आवसति-
in whose house stays
इति साक्षाद् गूढम्
so directly hidden
परम् ब्रह्म मनुष्य-लिङ्गम्
The Supreme Brahman, in human form
Surely, you all are exceedingly fortunate, in that, the world sanctifying sages come to your houses, and the Supreme Brahman directly stays in your house hidden in human form.
स वा अयं ब्रह्म महद्विमृग्यं कैवल्यनिर्वाणसुखानुभूति: ।
प्रिय: सुहृद् व: खलु मातुलेय आत्मार्हणीयो विधिकृद् गुरुश्च ॥७६॥
स: वा अयम् ब्रह्म
That or This Brahman
महत्-विमृग्यम् कैवल्य-
by the great (souls) sought after, Absolute Supreme
निर्वाण-सुख-अनुभूति:
Liberation Bliss realization
प्रिय: सुहृद् व: खलु
beloved friend yours, of course
मातुलेय: आत्मा-अर्हणीय:
maternal brother, your very self, worthy of adoration
विधिकृत् गुरु:-च
obedient servant, preceptor and
That, or, This is The Brahman, Who is sought after by great souls, The Absolute Supreme, Bliss realization, your beloved friend, and of course your maternal brother, your very self, worthy of adoration, an obedient servant and also your preceptor.
न यस्य साक्षाद्भवपद्मजादिभी रूपं धिया वस्तुतयोपवर्णितम् ।
मौनेन भक्त्योपशमेन पूजित: प्रसीदतामेष स सात्वतां पति: ॥७७॥
न यस्य साक्षात्-भव-पद्मज-
not Whose direct, by Shankara, Brahmaa
आदिभी रूपम् धिया
and others, form by reason
वस्तुतया-उपवर्णितम्
in true sense described
मौनेन भक्त्या-उपशमेन पूजित:
by silent devotion peaceful is worshipped
प्रसीदताम्-एष: स:
may (He) be gracious This He
सात्वताम् पति:
of the devotees The Protector
May This Protector of the devotees, be gracious to us, Whose direct essential nature is not described by reason, in true sense, even by Shankara and Brahmaa, Who is adored by us in silent devotion, and peaceful worship.
श्री शुक उवाच -
Shri Shuka said -
इति देवर्षिणा प्रोक्तं निशम्य भरतर्षभ: ।
पूजयामास सुप्रीत: कृष्णं च प्रेमविह्वल: ॥७८॥
इति देव-ऋषिणा प्रोक्तम्
thus by the celestial sage (Naarada), said,
निशम्य भरतर्षभ:
having heard, Emperor Yudhishthira
पूजयामास सुप्रीत:
worshipped (him) with great delight
कृष्णम् च प्रेम-विह्वल:
Krishna and with love overcome
Thus, having heard what was said by the celestial sage, Naarada, the Emperor Yudhishthira, worshipped him and Lord Krishna with great delight and was overcome with love.
कृष्णपार्थावुपामन्त्र्य पूजित: प्रययौ मुनि: ।
श्रुत्वा कृष्णं परं ब्रह्म पार्थ: परमविस्मित: ॥७९॥
कृष्ण-पार्थौ-उपामन्त्र्य
of Krishna and Yudhishthira, taking leave
पूजित: प्रययौ मुनि:
and worshipped (by them), took leave the celestial sage
श्रुत्वा कृष्णम् परम् ब्रह्म
hearing that Krishna (is) The Supreme Brahman
पार्थ: परम-विस्मित:
Yudhishthira was very much amazed
Taking leave of Krishna and Yudhishthira, and worshipped them, the celestial sage left. Hearing that Krishna was The Supreme Brahman, Yudhishthira was very much amazed.
इति दाक्षायणीनां ते पृथग्वंशा: प्रकीर्तिता: ।
देवासुरमनुष्याद्या लोका यत्र चराचरा: ॥८०॥
इति दाक्षायणीनाम् ते
in this manner, of Daksha's daughters, to you,
पृथक्-वंशा: प्रकीर्तिता:
separately the prosterity related
देव-असुर-मनुष्य-आद्या:
of the gods, demons, human beings, and other
लोका: यत्र चर-अचरा:
the creation where of the animate and inanimate
I have thus related to you the posterity of the daughters of Daksha, comprising of the gods, demons, human beings and where there was the creation of the animate and the inanimate.
इति श्रीमद्भागवते महापुराणे वैयासिक्यामष्टादशसाहस्र्यायाम् पारमहंस्यां संहितायां सप्तमस्कन्धे प्रह्लादानुचरिते युधिष्ठिरनारदसंवादे सदाचारनिर्णयो नाम पञ्चदश: अध्याय: ॥१५॥ इति सप्तम्: स्कन्ध: समाप्त:
Thus ends the fifteenth discourse entitled 'An inquiry into right conduct (concluded), forming part of the dialogue between Emperor Yudhishthira and the sage Naarada, narrating the story of Prahlaada, in Book Seven of the great and glorious Bhaagavata-Puraana.