श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: सप्तम: अध्याय: श्री भगवान्-उवाच - The Lord said - यदात्थ मां महाभाग तच्चिकीर्षितमेव मे ।
ब्रह्मा भवो लोकपाला: स्वर्वासं मेऽभिकाङ्क्षिण: ॥१॥
यत्-आत्थ माम् महाभाग what have said, to Me, O highly blessed One!
तत्-चिकीर्षितम्-एव मे that is intended only by Me, ब्रह्मा भव: लोकपाला: Brahmaa, Lord Shiva, and the guardians स्व:-वासम् मे-अभिकाङ्क्षिण: to heavenly abode Me desire O highly blessed One! What you have said to Me, is intended by Me, only, because, Brahmaa, Lord Shiva and the guardians also desire Me to go to their heavily abode.


मया निष्पादितं ह्यत्र देवकार्यमशेषत: ।
यदर्थमवतीर्णोऽहमंशेन ब्रह्मणार्थित: ॥२॥
मया निष्पादितम् हि-अत्र by Me is done indeed here
देव-कार्यम्-अशेषत: gods' work completely यत्-अर्थम्-अवतीर्ण:-अहम्- for which purpose, descended I अंशेन ब्रह्मणा-अर्थित: with part (Balaraama) by Brahmaa's prayer As requested by Brahmaa, here, I have completely done all the work of the gods' for the purpose for which I descended here with My part Balaraama.


कुलं वै शापनिर्दग्धं नङ्क्ष्यत्यन्योन्यविग्रहात् ।
समुद्र: सप्तमेऽह्न्येतां पुरीं च प्लावयिष्यति ॥३॥
कुलम् वै शाप-निर्दग्धम् the clan of course by the curse burning
नङ्क्ष्यति-अन्योन्य-विग्रहात् will be destroyed by mutual discord, समुद्र: सप्तमे-अह्नि-एताम् the ocean on the seventh day, this पुरीम् च प्लावयिष्यति city and will submerge This clan is of course consumed by the curse, and will be destroyed by mutual discord, and this city will be submerged in the ocean on the seventh day.


यर्ह्येवायं मया त्यक्तो लोकोऽयं नष्टमङ्गल: ।
भविष्यत्यचिरात् साधो कलिनापि निराकृत: ॥४॥
यर्हि-एव-अयम् मया त्यक्त: when ever this by Me is forsaken,
लोक:-अयम् नष्ट-मङ्गल: world this devoid of auspiciousness, भविष्यति-अचिरात् साधो will be, before long, O pious One! कलिना-अपि निराकृत: by Kali also will be assailed O pious One! As soon as this material world is forsaken by Me, it will be devoid of all auspiciousness, and it will also be assailed by Kali.


न वस्तव्यं त्वयैवेह मया त्यक्ते महीतले ।
जनोऽधर्मरुचिर्भद्र भविष्यति कलौ युगे ॥५॥
न वस्तव्यम् त्वया-एव-इह should not live you also here,
मया त्यक्ते महीतले by Me abandoned this globe जन:-अधर्म-रुचि:-भद्र man in unrighteousness will be interested, O gentle One! भविष्यति कलौ युगे will become in the Kali Yuga O gentle One! Even you should not live on this globe any longer, when it is abandoned by Me, as the men then, will be interested in unrighteous ways, as Kali Yuga will have started.


त्वं तु सर्वं परित्यज्य स्नेहं स्वजनबन्धुषु ।
मय्यावेश्य मन: सम्यक् समदृग् विचरस्व गाम् ॥६॥
त्वम् तु सर्वम् परित्यज्य You, surely, all giving up
स्नेहम् स्व-जन-बन्धुषु affection for own people and friends, मयि-आवेश्य मन: सम्यक् in Me placing the mind fully, समदृग् विचरस्व गाम् with an equal eye, roam the earth As for you, you must surely give up all affectionate attachments to your own people and friends, and place your mind fully on Me, and having an equal eye for all, may roam the earth.


यदिदं मनसा वाचा चक्षुर्भ्यां श्रवणादिभि: ।
नश्वरं गृह्यमाणं च विद्धि मायामनोमयम् ॥७॥
यत्-इदम् मनसा वाचा what ever this, by mind, speech,
चक्षुर्भ्याम् श्रवण-आदिभि: eyes, ears etc., नश्वरम् गृह्यमाणम् च transient, comprehended and विद्धि माया-मन:-मयम् know to be illusory, mind's ravelling Whatever in this transient world is comprehended, by the mind, speech, eyes and ears etc., know them to be temporary and just a ravelling of the mind.


पुंसोऽयुक्तस्य नानार्थो भ्रम: स गुणदोषभाक् ।
कर्माकर्मविकर्मेति गुणदोषधियो भिदा ॥८॥
पुंस:-अयुक्तस्य नाना-अर्थ: of a person unsteady, various conceptions
भ्रम: स-गुण-दोष-भाक् misinterpreting, with good and evil discrimination, कर्म-अकर्म-विकर्म-इति of action, non action, prohibited action गुण-दोष-धिय: भिदा of the good and bad minded the difference A person with unsteady mind, misinterprets various conceptions, discriminating them as good and evil, leading to the actions, non-actions, and prohibited actions, with the mind differentiating between good and evil.


तस्माद् युक्तेन्द्रियग्रामो युक्तचित्त इदं जगत् ।
आत्मनीक्षस्व विततमात्मानं मय्यधीश्वरे ॥९॥
तस्मात् युक्त-इन्द्रिय-ग्राम: therefore, controlling the senses' village,
युक्त-चित्त: इदम् जगत् controlling the mind, this world, आत्मनि-ईक्षस्व विततम्- in The Self should perceive, spread आत्मानम् मयि-अधीश्वरे The Self in Me The Supreme Lord Therefore, having controlled the village of the senses and the mind, one should perceive this world in The Self, spread as The Self in Me, The Supreme Lord.


ज्ञानविज्ञानसंयुक्त आत्मभूत: शरीरिणाम् ।
आत्मानुभवतुष्टात्मा नान्तरायैर्विहन्यसे ॥१०॥
ज्ञान-विज्ञान संयुक्त: by knowledge and experience composed,
आत्म-भूत: शरीरिणाम् as the self of the embodied beings, आत्म-अनुभव-तुष्ट-आत्मा by the experience of The Self, sated soul, न-अन्तरायै:-विहन्यसे not by impediments will be a prey Composed by the knowledge of the Vedas and by the realizations of the teachings, there in, as the very self of the embodied beings, you will be a sated soul by the experience of the Self, and will not be a prey to the impediments.


दोषबुद्ध्योभयातीतो निषेधान्न निवर्तते ।
गुणबुद्ध्या च विहितं न करोति यथार्भक: ॥११॥
दोष-बुद्ध्या-उभय-अतीत: by evil minded, both (good bad) beyond,
निषेधात्-न निवर्तते from the unprescribed is not deterred, गुण-बुद्ध्या च विहितम् by the virtuous mind and composed न करोति यथा-अर्भक: does not act, like the child The mind transcended beyond good and bad, is not deterred by the unprescribed action, nor does he act with balancing the virtues in the mind, like the child, he acts spontaneously.


सर्वभूतसुहृच्छान्तो ज्ञानविज्ञान निश्चय: ।
पश्यन् मदात्मकं विश्वं न विपद्येत वै पुन: ॥१२॥
सर्व-भूत-सुहृत्-शान्त: of all the beings well-wisher, peaceful,
ज्ञान-विज्ञान निश्चय: in knowledge and experience gained certainty, पश्यन् मत्-आत्मकम् विश्वम् percieving in Myself the universe न विपद्येत वै पुन: does not suffer transmigration again A person who is the well wisher of all beings, is peaceful, and has gained certainty in knowledge and experience, and perceives Me pervading the whole universe, does not again suffer transmigration.


श्री शुक उवाच - Shree Shuka said - इत्यादिष्टो भगवता महाभागवतो नृप ।
उद्धव: प्रणिपत्याह तत्त्वजिज्ञासुरच्युतम् ॥१३॥
इति-आदिष्ट: भगवता so directed by The Lord
महा-भागवत: नृप the great devotee, O King! उद्धव: प्रणिपत्य-आह Uddhava, bowing said तत्त्व-जिज्ञासु:-अच्युतम् the Truth seeker, to The Infinite Lord When the great devotee Uddhava was thus directed by The Lord, O King! He, the Truth seeker, bowed to The infinite Lord and said to Him,….


उद्धव उवाच - Uddhava said - योगेश योगविन्यास योगात्मन् योगसम्भव ।
नि:श्रेयसाय मे प्रोक्तस्त्याग: संन्यासलक्षण: ॥१४॥
योग-ईश योग-विन्यास Yoga's Lord! Yoga's ultimate end and support,
योग-आत्मन् योग-सम्भव of Yoga the embodiment, of Yoga the generator, नि:श्रेयसाय मे प्रोक्त:- for the benefit of me, preached त्याग: संन्यास-लक्षण: renunciation, with absolute unexpectation containing O Lord of Yoga! ultimate end and support of Yoga, the embodiment of Yoga, the generator of Yoga, for my highest benefit You have preached the renunciation coupled with absolute non-expectation.


त्यागोऽयं दुष्करं भूमन् कामानां विषयात्मभि: ।
सुतरां त्वयि सर्वात्मन्नभक्तैरिति मे मति: ॥१५॥
त्याग:-अयम् दुष्करम् भूमन् renunciation, this is difficult, O All-pervading Lord!
कामानाम् विषय-आत्मभि: of the desires, by the sensuous people, सुतराम् त्वयि सर्व-आत्मन्- more so, because, in You, O! of all The Self! अभक्तै:-इति मे मति: by the undevoted, it is my view O All-pervading Lord! O! of all The Self! The renunciation of all the desires, by the sensuous people is difficult, even impossible, more so, by those undevoted to You, it is my view.


सोऽहं ममाहमिति मूढमतिर्विगाढस्त्वन्मायया विरचितात्मनि सानुबन्धे ।
तत्त्वञ्जसा निगदितं भवता यथाहं संसाधयामि भगवन्ननुशाधि भृत्यम् ॥१६॥
स:-अहम् मम-अहम्-इति that I 'mine, me', thus
मूढ-मति:-विगाढ:-त्वत्-मायया the ignorant minded is immersed, by Your Maayaa विरचित-आत्मनि स-अनुबन्धे created in the body, with the children तत्-तु-अञ्जसा निगदितम् that indeed is easily taught भवता यथा-अहम् संसाधयामि by You, so that I may attain भगवन्-अनुशाधि भृत्यम् O Lord! Instruct to the servant By Your Maayaa only this ignorant mind is immersed in 'me and mine' concept, and is attached to the body and with the children. O Lord! Do instruct this servant of Yours, so that I may attain the renunciation, which is taught by You in an easy manner.


सत्यस्य ते स्वदृश आत्मन आत्मनोऽन्यं वक्तारमीश विबुधेष्वपि नानुचक्षे ।
सर्वे विमोहितधियस्तव माययेमे ब्रह्मादयस्तनुभृतो बहिरर्थभावा: ॥१७॥
सत्यस्य ते स्वदृश आत्मन of Truth, (besides) Your, self-effulgent, Aatma, (The Self)
आत्मन:-अन्यम् वक्तारम्- of The Self, another propounders ईश विबुधेषु-अपि न-अनुचक्षे O Lord! among the gods also, do not see, सर्वे विमोहित-धिय:-तव मायया- all are delusion minded, by Your Maayaa, इमे ब्रह्मादय:-तनु-भृत: these, Brahmaa and others, embodied beings, बहि:-अर्थ-भावा: external things understanding (as real) O Lord! There is no other propounders of The Truth, Aatma, The Self, other than Your Self, the self-effulgent Self. I do not see one even among the gods, as Brahmaa and all other embodied beings are also delusion minded by Your Maayaa, and observe the external world as real.


तस्माद् भवन्तमनवद्यमनन्तपारं सर्वज्ञमीश्वरमकुण्ठविकुण्ठधिष्ण्यम् ।
निर्विण्णधीरहमु ह वृजिनाभितप्तो नारायणं नरसखं शरणं प्रपद्ये ॥१८॥
तस्माद् भवन्तम्-अनवद्यम्- therefore, to You indescribable,
अनन्तपारम् सर्वज्ञम्-ईश्वरम्- of infinite end, all knowing, The Lord, अकुण्ठ-विकुण्ठ-धिष्ण्यम् eternal Vaikuntha residing, निर्विष्ण्ण-धी:-अहम्-उ ह with unattached mind, I indeed, certainly, वृजिन-अभितप्त: नारायणम् by sorrows afflicted, to Naaraayana, नरसखम् शरणम् प्रपद्ये of men The Friend, shelter seek refuge Therefore, I, afflicted with sorrow, with an unattached mind, seek refuge in the shelter of Naaraayana, The Friend of man, The Infinite, All-knowing, residing in the eternal Vaikuntha, The indescribable Lord.


श्री भगवान्-उवाच - The Lord said - प्रायेण मनुजा लोके लोकतत्त्वविचक्षणा: ।
समुद्धरन्ति ह्यात्मानमात्मनैवाशुभाशयात् ॥१९॥
प्रायेण मनुजा: लोके usually, the people in the world,
लोक-तत्त्व-विचक्षणा: of the worlds' truth investigators, समुद्धरन्ति हि-आत्मानम्- lift up indeed themselves आत्मना-एव-अशुभ-आशयात् by themselves only, from evil pleasures In this world, usually, the people who are engaged in the investigation of the truth of this world, lift themselves up by their own efforts only, by overcoming evil pleasures.


आत्मनो गुरुरत्त्मैव पुरुषस्य विशेषत: ।
यत् प्रत्यक्षानुमानाभ्यां श्रेयोऽसावनुविन्दते ॥२०॥
आत्मन: गुरु:-आत्मा-एव of the self the teacher is The Self only,
पुरुषस्य विशेषत: of man especially यत् प्रत्यक्ष-अनुमानाभ्याम् because, by direct perception and inference, श्रेय:-असौ-अनुविन्दते benefit he entails Especially, in the case of man, it is his own self which is his own guide /teacher, because it by his direct experience of the perception and its inference, that he can bring about his own good.


पुरुषत्वे च मां धीरा: सांख्ययोगविशारदा: ।
आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् ॥२१॥
पुरुषत्वे च माम् धीरा: in manhood, and Me, the steady minded,
सांख्य-योग-विशारदा: in Saankhya Yoga adept, आविस्तराम् प्रपश्यन्ति in full perspective see सर्व-शक्ति-उपबृंहितम् of all faculties The Endower In the human birth, the steady minded, adept in Saankhya yoga, observe in full perspective, Me, The Self, Endower of all faculties.


एकद्वित्रिचतुष्पादो बहुपादस्तथापद: ।
बह्व्य: सन्ति पुर: सृष्टास्तासां मे पौरुषी प्रिया ॥२२॥
एक-द्वि-त्रि-चतु:-पादो one, two, three, four, footed
बहु-पाद:-तथा-अपद: many footed, and without feet बह्व्य: सन्ति पुर: सृष्टा:- many are first evolved तासाम् मे पौरुषी प्रिया among them to Me human form is dear There are many beings evolved by Me, before, with one, two, three, four, many and without any feet. Among them, the human form is dear to Me.


अत्र मां मार्गयन्त्यद्धा युक्ता हेतुभिरीश्वरम् ।
गृह्यमाणैर्गुणैर्लिङ्गैरग्राह्यमनुमानत: ॥२३॥
अत्र माम् मार्गयन्ति- here, (in this body) Me searching for,
अद्धा युक्ता हेतुभि:-ईश्वरम् directly, concentrating, by the means, The Lord, गृह्यमाणै:-गुणै:-लिङ्गै:- by perceptions, assumptions and evidence अग्राह्यम्-अनुमानत: is imperceptible by conjecture Here, being in this body, those who search for Me, are able to perceive Me directly, by concentration, Me, Who cannot be percieved by assumptions or evidence or conjecture.


अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
अवधूतस्य संवादं यदोरमिततेजस: ॥२४॥
अत्र-अपि-उदाहरन्ति- here also is given the example by
इमम्-इतिहासम् पुरातनम् this story ancient अवधूतस्य संवादम् of the ascetic, the conversation यदो:-अमित-तेजस: with Yadu king, of undiminished power In this case the example is given of the ancient story of the conversation between the noted ascetic, and king Yadu of undiminished power.


अवधूतं द्विजं कञ्चिच्चरन्तमकुतोभयम् ।
कविं निरीक्ष्य तरुणं यदु: पप्रच्छ धर्मवित् ॥२५॥
अवधूतम् द्विजम् कञ्चित्- the ascetic Braahmana some,
चरन्तम्-अकुत:-भयम् wandering without fear, कविम् निरीक्ष्य तरुणम् intelligent, percieving, youthful, यदु: पप्रच्छ धर्म-वित् king Yadu, asked, the knower of righteousness King Yadu the knower of righteousness, percieved a youthful and intelligent Braahmana ascetic wandering about fearlessly, and asked him,….


यदु:-उवाच - Yadu said - कुतो बुद्धिरियं ब्रह्मन्नकर्तु: सुविशारदा ।
यामासाद्य भवाँल्लोकं विद्वांश्चरति बालवत् ॥२६॥
कुत: बुद्धि:-इयम् ब्रह्मन्- how, intelligence this, O Holy sage!
अकर्तु: सु-विशारदा are inactive, well enlightened याम्-आसाद्य भवान्-लोकम् which supported by, you the worlds, विद्वान्-चरति बालवत् learned roam, childlike O Holy sage! How is it that supported by this enlightened intellect, you the learned one, are inactive and roam the worlds like a innocent boy?


प्रायो धर्मार्थकामेषु विवित्सायां च मानवा: ।
हेतुनैव समीहन्ते आयुषो यशस: श्रिय: ॥२७॥
प्राय: धर्म-अर्थ-कामेषु generally in righteousness, wealth, pleasures
विवित्सायाम् च मानवा: self-enquiry and, people हेतुना-एव-समीहन्ते by the purpose, only are engaged आयुष: यशस: श्रिय: of longevity, fame and fortune Generally, people are engaged in righteousness, riches, pleasures and self-enquiery only for the purpose of longevity, fame and fortune.


त्वं तु कल्प: कविर्दक्ष: सुभगोऽमृतभाषण: ।
न कर्ता नेहसे किञ्चिज्जडोन्मत्तपिशाचवत् ॥२८॥
त्वम् तु कल्प: कवि:-दक्ष: you, indeed are able bodied, learned, skilled,
सुभग:-अमृत-भाषण: good looking, sweet spoken, न कर्ता न-ईहसे किञ्चित्- (yet) are inactive, do not covet anything जड-उन्मत्त-पिशाच-वत् a fool, maniac, devil, like You seem to be able bodied, learned, skilled, good looking, and sweet spoken, yet you do nothing, covet nothing and behave like a fool, maniac and a devil.


जनेषु दह्यमानेषु कामलोभदवाग्निना ।
न तप्यसेऽग्निना मुक्तो गङ्गाम्भ: स्थ इव द्विप: ॥२९॥
जनेषु दह्यमानेषु among people burning
काम-लोभ-दवाग्निना with desires and greed, by the forest fire, न तप्यसे-अग्निना मुक्त: are not scorched by the fire, free गङ्गा-अम्भ: स्थ: इव द्विप: in the Ganga water standing, like the elephant Being among the people scorched by the forest fire of desires and greed, you are not scorched by that fire, and are free like the elephant standing in the waters of Gangaa.


त्वं हि न: पृच्छतां ब्रह्मन्नात्मन्यानन्दकारणम् ।
ब्रूहि स्पर्शविहीनस्य भवत: केवलात्मन: ॥३०॥
त्वम् हि न: पृच्छताम् ब्रह्मन्- you, alone to us asking, O holy One!
आत्मनि-आनन्द-कारणम् in the self the joy's reason ब्रूहि स्पर्श-विहीनस्य do say, of touch deprived, भवत: केवल-आत्मन: your, only of self O holy One! Do tell us, who are asking you of the cause of your joy in yourself, you who are all by yourself without the touch of family.


श्री भगवान्-उवाच - The Lord said - यदुनैवं महाभागो ब्रह्मण्येन सुमेधसा ।
पृष्ट: सभाजित: प्राह प्रश्रयावनतं द्विज: ॥३१॥
यदुना-एवम् महाभाग: by Yadu thus the greatly blessed
ब्रह्मण्येन सुमेधसा the Braahmana's devotee, pure minded, पृष्ट: सभाजित: प्राह asked, with honour, said, प्रश्रया-अवनतम् द्विज: with humble-ness bowed Braahmana Thus with honour asked by the pure minded, devotee of the Braahmanas', Yadu, the greatly blessed Braahmana with bowed head humbly said,….


ब्राह्मण उवाच - The Braahmana said - सन्ति मे गुरुवो राजन् बहवो बुद्ध्युपाश्रिता: ।
यतो बुद्धिमुपादाय मुक्तोऽटामीह ताञ्छृणु ॥३२॥
सन्ति मे गुरुव: राजन् there are my teachers, O King!
बहव: बुद्धि-उपाश्रिता: many, by my intellect resorted to यत: बुद्धिम्-उपादाय from Whom knowledge gaining, मुक्त:-अटामि-इह तान्-शृणु freely roam here, of them hear, O King! I have many preceptors, whom I have selected with my own intellect, resorting to them, I gain knowledge, and roam freely here, in this world. You may hear of them.


पृथिवी वायुराकाशमापोऽग्निश्चन्द्रमा रवि: ।
कपोतोऽजगर: सिन्धु: पतङ्गो मधुकृद् गज: ॥३३॥
पृथिवी वायु:-आकाशम्- earth, air, space,
आप:-अग्नि:-चन्द्रमा रवि: water, fire, Moon, Sun, कपोत:-अजगर: सिन्धु: pigeon, snake, ocean, पतङ्ग: मधुकृत् गज: moth, honey-bee, elephant, The earth, air, sky, water, fire, Moon, Sun, pigeon, snake, sea, moth, honey-bee, elephant,….


मधुहा हरिणो मीन: पिङ्गला कुररोऽर्भक: ।
कुमारी शरकृत् सर्प ऊर्णनाभि: सुपेशकृत् ॥३४॥
मधुहा हरिण: मीन: the honey collector, dear, fish,
पिङ्गला कुरर:-अर्भक: Pingalaa (a courtesan) the osprey, an infant, कुमारी शरकृत् सर्प: a maiden, the maker of arrow, the serpent, ऊर्णनाभि: सुपेशकृत् spider, Bhringa, (a type of wasp) The honey collector, the dear, fish, Pingalaa (a courtesan) the osprey, an infant, a maiden, the maker of arrow, the serpent, the spider, the Bhringa, (a type of wasp).


एते मे गुरवो राजंश्चतुर्विंशतिराश्रिता: ।
शिक्षा वृत्तिभिरेतेषामन्वशिक्षमिहात्मन: ॥३५॥
एते मे गुरव: राजन्- these are my teachers, O King!
चतु:-विंशति:-आश्रिता: twenty four depending upon, शिक्षा वृत्तिभि:-एतेषाम्- by the teachings behaviour of these, अन्वशिक्षम्-इह-आत्मन: have taught, here myself O King! These twenty four are my teachers, following them in their conduct and behaviour, I have taught myself, here, in this world.


यतो यदनुशिक्षामि यथा वा नाहुषात्मज ।
तत्तथा पुरुषव्याघ्र निबोध कथयामि ते ॥३६॥
यत: यत्-अनुशिक्षामि from whom what I have learned,
यथा वा नाहुष-आत्मज how or, O Nahusha's son! तत्-तथा पुरुष-व्याघ्र that, in that form, O Lion among men! निबोध कथयामि ते do hear, will tell you O Nahusha's son! O Lion among men! what I have learned, from whom or how, I will tell you all in that form, do listen.


भूतैराक्रम्यमाणोऽपि धीरो दैववशानुगै: ।
तद् विद्वान्न चलेन्मार्गादन्वशिक्षं क्षितेर्व्रतम् ॥३७॥
भूतै:-आक्रम्यमाण:-अपि by the beings trampled even,
धीर: दैव-वश-अनुगै: the steady, by providence controlled moving तद् विद्वान्-न चलेत्-मार्गात्- that a wise person does not deviate from the path अन्वशिक्षम् क्षिते:-व्रतम् learned from the earth's vow I learned from the vow of the earth, that though trampled by the beings, knowing them to be moving controlled by Providence, the wise and steady person does not deviated from his path.


शश्वत्परार्थसर्वेह: परार्थैकान्तसम्भव: ।
साधु: शिक्षेत भूभृत्तो नगशिष्य: परात्मताम् ॥३८॥
शश्वत्-पर-अर्थ-सर्व-इह: eternally for other's benefits all here
परार्थ-एकान्त-सम्भव: for others' benefit alone created, साधु: शिक्षेत भूभृत्-त: a noble learns the mountain from नग-शिष्य: परात्मताम् from the trees learns for others' the self A noble person learns from the mountain to be of benefit for others, as it is created solely for the others' benefit. From the trees should learn to uphold the others' before ones own self.


प्राणवृत्यैव सन्तुष्येन्मुनिर्नैवेन्द्रियप्रियै: ।
ज्ञानं यथा न नश्येत नावकीर्येत वाङ्मन: ॥३९॥
प्राण-वृत्या-एव सन्तुष्येत्- of the vital air like should be satisfied,
मुनि:-न-एव-इन्द्रिय-प्रियै: a sage, not by of the senses' needs, ज्ञानम् यथा न नश्येत cognition so that may not be lost, न-अवकीर्येत वाक्-मन: may not scattered speech and mind A sage should be satisfied by the bare minimum requirement like that of the vital air, and not by the demands of the senses, so that cognition is not lost, and the speech and mind do not falter.


विषयेष्वाविशन् योगी नानाधर्मेषु सर्वत: ।
गुणदोषव्यपेतात्मा न विषज्जेत वायुवत् ॥४०॥
विषयेषु-आविशन् योगी in the objects involved, a Yogi,
नाना-धर्मेषु सर्वत: of various kinds all around, गुण-दोष-व्यपेत-आत्मा with their good and bad, detached oneself, न विषज्जेत वायु-वत् may not be entranced like the air A Yogi, though involved in the various objects all around, with their merits and demerits, may not be entangled in them, should keep oneself detached like the air.


पार्थिवेष्विह देहेषु प्रविष्टस्तद्गुणाश्रय: ।
गुणैर्न युज्यते योगी गन्धैर्वायुरिवात्मदृक् ॥४१॥
पार्थिवेषु-इह देहेषु in the mortal here, the bodies,
प्रविष्ट:-तत्-गुण-आश्रय: enclothed, by their properties is not dependent गुणै:-न युज्यते योगी by their qualities is not attached the Yogi, गन्धै:-वायु:-इव-आत्म-दृक् by the odours air like, the self observer The self observer Yogi, though clad in the mortal body, is not effected by the properties of the body and not attached to its qualities, like the air is not effected or attached to the odour it carries.


अन्तर्हितश्च स्थिरज्ङ्गमेषु ब्रह्मात्मभावेन समन्वयेन ।
व्याप्त्याव्यवच्छेदमसङ्गमात्मनो मुनिर्नभस्त्वं विततस्य भावयेत् ॥४२॥
अन्तर्हित:-च स्थिर-ज्ङ्गमेषु penetrated and into the immobile and mobile
ब्रह्म-आत्म-भावेन समन्वयेन with Brahman identifying all around, व्याप्त्या-अव्यव-च्छेदम्- pervading, undivided and unscattered, असङ्गम्-आत्मन: मुनि:- unattached, himself the sage नभस्त्वम् विततस्य भावयेत् sky like spread should understand And, penetrating into the immobile and the mobile, everywhere identifying oneself to Brahman, all pervading, undivided, unscattered, unattached, spread out , should understand oneself like the sky.


तेजोऽबन्नमयैर्भावैर्मेघाद्यैर्वायुनेरितै: ।
न स्पृश्यते नभस्तद्वत् कालसृष्टैर्गुणै: पुमान् ॥४३॥
तेज:-अप-अन्नमयै:-भावै:- by fire, water, food grains producing,
मेघ-आद्यै:-वायुना-ईरितै: by clouds and by the wind's sound न स्पृश्यते नभ:-तत्-वत् is not touched the sky that like काल-सृष्टै:-गुणै: पुमान् by the Time spirit products, the soul Just as the sky is not touched by the clouds floating therein, or by the sound of the winds flowing in there, the soul is not touched by the food grains producing fire, water, and the products of Time spirit.


स्वच्छ: प्रकृतित: स्निग्धो माधुर्यस्तीर्थभूर्नृणाम् ।
मुनि: पुनात्यपां मित्रमीक्षोपस्पर्शकीर्तनै: ॥४४॥
स्वच्छ: प्रकृतित: स्निग्ध: pure, by nature, soft,
माधुर्य:-तीर्थ-भू:-नृणाम् sweet, holy like, the people मुनि: पुनाति-अपाम् the sage purifies, the waters मित्रम्-ईक्षा-उपस्पर्श-कीर्तनै: like by sight, touch and uttering their names Just as the waters of holy places are by nature soft and sweet and purify the people, like that, the sages purify the people by their sight, touch and by the uttering of their names.


तेजस्वी तपसा दीप्तो दुर्धर्षोदरभाजन: ।
सर्वभक्षोऽपि युक्तात्मा नादत्ते मलमग्निवत् ॥४५॥
तेजस्वी तपसा दीप्त: glorious by austerities glowing,
दुर्धर्ष:-उदर-भाजन: formidable, belly vessel, सर्व-भक्ष:-अपि युक्त-आत्मा all consuming even, connected with the soul, न-आदत्ते मलम्-अग्नि-वत् does not take the impurities fire like A glorious sage, glowing by austerities, formidable, only belly as the vessel, may eat anything, but as he is connected with the soul, does not take on the impurities, like the fire does not take on the impurities of what it burns.


क्वचिच्छन्न: क्वचित् स्पष्ट उपास्य श्रेय इच्छताम् ।
भुङ्क्ते सर्वत्र दातृणां दहन् प्रागुत्तराशुभम् ॥४६॥
क्वचित्-छन्न: क्वचित् स्पष्ट: sometimes, covered, sometimes bare,
उपास्य श्रेय इच्छताम् revered by the blessedness seeking, भुङ्क्ते सर्वत्र दातृणाम् consumes everything, by the givers, दहन् प्राक्-उत्तर-अशुभम् burning (their) past and future sins The sage, like fire, sometimes covered and sometimes exposed, is revered by those seeking blessings, consumes everywhere and anything offered by the givers, and burns their past and future sins.


स्वमायया सृष्टमिदं सदसल्लक्षणं विभु: ।
प्रविष्ट ईयते तत्तत्स्वरूपोऽग्निरिवैधसि ॥४७॥
स्व-मायया सृष्टम्-इदम् by own Maayaa, created this
सत्-असत्-लक्षणम् विभु: with noble ignoble characteristics, The Lord, प्रविष्ट: ईयते तत्- pervading, assumes that तत्-स्वरूप:-अग्नि:-इव-एधसि that form, fire like of the fuel The Lord, The Self, by own Maayaa has created this universe with noble and ignoble characteristics, and pervading them, assume those forms, like the fire takes on the form of the fuel.


विसर्गाद्या: श्मशानान्ता भावा देहस्य नात्मन: ।
कलानामिव चन्द्रस्य कालेनाव्यक्तवर्त्मना ॥४८॥
विसर्ग-आद्या: श्मशान-अन्ता: from birth starting, to cremation ending,
भावा: देहस्य न-आत्मन: conditions are of the body not of the soul, कलानाम्-इव चन्द्रस्य of the digits like of the Moon, कालेन-अव्यक्त-वर्त्मना by Time, of unperceived course The various states of the being, beginning from birth, ending into death, are the conditions of the body and not of the soul. Like the digits of the Moon are conditioned by the unperceived course of Time.


कालेन ह्योघवेगेन भूतानां प्रभवाप्ययौ ।
नित्यावपि न दृश्येते आत्मनोऽग्नेर्यथार्चिषाम् ॥४९॥
कालेन हि-ओघ-वेगेन by the Time's wave like force,
भूतानाम् प्रभव-अप्ययौ of the beings is the birth and extinction नित्यौ-अपि न दृश्येते constant though, is not seen आत्मन:-अग्ने:-यथा-अर्चिषाम् of the Self, of the fire like the flames By Time propelled the force of the waves, of the birth and extinction of the Self is constant, but is not seen, like the flames of fire.


गुणैर्गुणानुपादत्ते यथाकालं विमुञ्चति ।
न तेषु युज्यते योगी गोभिर्गा इव गोपति: ॥५०॥
गुणै:-गुणान्-उपादत्ते by senses the objects of the senses enjoying
यथा-कालम् विमुञ्चति in proper time gives them up न तेषु युज्यते योगी not by them is affected, a Yogi, गोभि:-गा: इव गोपति: by the rays, the earth like the Sun Just as the Sun by its rays sucks the moisture of the earth and releases it in time as rain, and is not affected by it, so also, a Yogi may enjoy the sense objects by the senses, must give them up in time and not be affected by them.


बुध्यते स्वेन भेदेन व्यक्तिस्थ इव तद्गत: ।
लक्ष्यते स्थूलमतिभिरात्मा चावस्थितोऽर्कवत् ॥५१॥
बुध्यते स्वे न भेदेन seems to be, the self not, but by different
व्यक्ति-स्थ इव तत्-गत: in person existing like that only, लक्ष्यते स्थूल-मतिभि:- is seen by the dim witted आत्मा च-अवस्थित:-अर्क-वत् the soul and existing the Sun like By the dim witted, just as the Sun looks like existing in different vessels, the Self, which is one, is seen as existing in different forms of bodies.


नातिस्नेह: प्रसङ्गो वा कर्तव्य: क्वापि केनचित् ।
कुर्वन् विन्दते सन्तापं कपोत इव दीनधी: ॥५२॥
न-अति-स्नेह: प्रसङ्ग: वा not much affection attachment or
कर्तव्य: क्वापि केनचित् should be done with any thing or anyone कुर्वन् विन्दते सन्तापम् doing so invites sorrow कपोत इव दीनधी: the pigeon like helpless minded Not much affection or attachment should be harboured for anything or anyone, in doing so, one invites grief, like the helpless minded pigeon.


कपोत: कश्चनारण्ये कृतनीडो वनस्पतौ ।
कपोत्या भार्यया सार्धमुवास कतिचित् समा: ॥५३॥
कपोत: कश्चन-अरण्ये a pigeon, some, in the forest,
कृत-नीड: वनस्पतौ making a nest, in the trees, कपोत्या भार्यया सार्धम्- the she pigeon, the wife, with उवास कतिचित् समा: lived for some years Some pigeon, made a nest in the trees, in a forest, and lived there, with his wife, the she dove, for some years.


कपोतौ स्नेहगुणितहृदयौ गृहधर्मिणौ ।
दृष्टिं दृष्ट्याङ्गमङ्गेन बुद्धिं बुद्ध्या बबन्धतु: ॥५४॥
कपोतौ स्नेह-गुणित- the two pigeons with affection tied
हृदयौ गृह-धर्मिणौ hearted, the two householders, दृष्टिम् दृष्ट्या-अङ्गम्-अङ्गेन sight with the sight, limbs with limbs बुद्धिम् बुद्ध्या बबन्धतु: and thoughts with thoughts, were bound The two householder pigeons were tied at heart with affection and were also bound with each other with sight, limbs and thoughts.


शय्यासनाटनस्थानवार्ताक्रीडाशनादिकम् ।
मिथूनीभूय विस्रब्धौ चेरतुर्वनराजिषु ॥५५॥
शय्या-आसन-अटन-स्थान- when sleeping, sitting, wandering, staying,
वार्ता-क्रीडा-अशन-आदिकम् talking, playing, eating, and others, मिथूनीभूय विस्रब्धौ mutually fearlessly, चेरतु:-वन-राजिषु roamed in the forest trees' rows Mutually free from doubt or fear, they slept, sat, flew around, stayed, talked, played and ate together, in the rows of trees of that forest.


यं यं वाञ्छति सा राजंस्तर्पयन्त्यनुकम्पिता ।
तं तं समनयत् कामं कृच्छ्रेणाप्यजितेन्द्रिय: ॥५६॥
यम् यम् वाञ्छति सा राजन् what all wanted she, O King!
तर्पयन्ति-अनुकम्पिता satisfied her, the grateful, तम् तम् समनयत् कामम् all that brought the desired कृच्छ्रेण-अपि-अजितेन्द्रिय: with difficulty even, of uncontrolled senses What all she desired for, O king! The male dove of uncontrolled senses, got for her even though with difficulty, and satisfied her, for which she was grateful.


कपोती प्रथमं गर्भं गृह्णती काल आगते ।
अण्डानि सुषुवे नीडे स्वपत्यु: सन्निधौ सती ॥५७॥
कपोती प्रथमम् गर्भम् the female dove, first conceived
गृह्णती काल आगते was, when time came, अण्डानि सुषुवे नीडे the eggs, laid in the nest, स्व-पत्यु: सन्निधौ सती of her own husbands near being In time, the female dove conceived for the first time. She laid the eggs in the nest near to her husband.


तेषु काले व्यजायन्त रचितावयवा हरे: ।
शक्तिभिर्दुर्विभाव्याभि: कोमलाङ्गतनूरुहा: ॥५८॥
तेषु काले व्यजायन्त in them, in time, emerged
रचिता-अवयवा हरे: formed limbs by Shree Hari's शक्तिभि:-दुर्विभाव्याभि: potencies, unfathomable, कोमल-अङ्ग-तनू-रुहा: soft on the body hair, In time, by the unfathomable potencies of Shree Hari, there emerged from the eggs, fledglings with formed limbs, and the body covered with soft hair.


प्रजा: पुपुषतु: प्रीतौ दम्पती पुत्रवत्सलौ ।
शृण्वन्तौ कूजितं तासां निर्वृतौ कलभाषितै: ॥५९॥
प्रजा: पुपुषतु: प्रीतौ the off-springs nurtured with love
दम्पती पुत्र-वत्सलौ the couple, fond of the children शृण्वन्तौ कूजितम् तासाम् hearing chirping theirs निर्वृतौ कल-भाषितै: became happy by the sweet sounds The couple nurtured their off-springs with love, as they were fond of their children and became happy listening to their sweet chirping sounds.


तासां पतत्त्रै: सुस्पर्शै: कूजितैर्मुग्धचिष्टितै: ।
प्रत्युद्गमैरदीनानां पितरौ मुदमापतु: ॥६०॥
तासाम् पतत्त्रै: सुस्पर्शै: their to fly, touch,
कूजितै:-मुग्ध-चिष्टितै: cooing, enchanting efforts, प्रत्युद्गमै:-अदीनानाम् hopping, happy, पितरौ मुदम्-आपतु: the parents delight attained The parents attained delight watching their enchanting efforts of flying, touching, cooing, hopping around happily.


स्नेहानुबद्धहृदयावन्योन्यं विष्णुमायया ।
विमोहितौ दीनधियौ शिशून् पुपुषतु: प्रजा: ॥६१॥
स्नेह-अनुबद्ध-हृदयौ- by affection bound hearted,
अन्योन्यम् विष्णु-मायया to each other, by Vishnu's Maayaa विमोहितौ दीन-धियौ enchanted, feeble minded, शिशून् पुपुषतु: प्रजा: the children nurtured, the brood By Vishnu's Maaya, at heart they were bound to each other, and enchanted, and with feeble minds, nurtured the brood of their children.


एकदा जग्मतुस्तासामन्नार्थं तौ कुटुम्बिनौ ।
परित: कानने तस्मिन्नर्थिनौ चेरतुश्चिरम् ॥६२॥
एकदा जग्मतु:-तासाम्- one day, went for their
अन्न-अर्थम् तौ कुटुम्बिनौ food's sake the two householders परित: कानने तस्मिन्- all about in the forest that, अर्थिनौ चेरतु:-चिरम् looking for roamed for long One day the two parents went for the sake of food for them. They roamed about the forest looking for food for long.


दृष्ट्वा ताँल्लुब्धक: कश्चिद् यदृच्छातो वनेचर: ।
जगृहे जालमातत्य चरत: स्वालयान्तिके ॥६३॥
दृष्ट्वा तान्-लुब्धक: कश्चित् seeing them, hunter some
यदृच्छात: वनेचर: at will, in the forest roaming, जगृहे जालम्-आतत्य took the net spread, चरत: स्व-आलय-अन्तिके sporting own nest nearby Some hunter, roaming the forest at will, saw them, and spread the net on them who were sporting near their nest.


कपोतश्च कपोती च प्रजापोषे सदोत्सुकौ ।
गतौ पोषणमादाय स्वनीडमुपजग्मतु: ॥६४॥
कपोत:-च कपोती च the pigeon and the female pigeon,
प्रजा-पोषे सदा-उत्सुकौ in the children to nourish always anxious, गतौ पोषणम्-आदाय having gone, food carrying, स्व-नीडम्-उपजग्मतु: to their own nest reached, The pigeon and the female pigeon, were always eager to nourish their children, who had gone to get food, carrying the food, reached their own nest.


कपोती स्वात्मजान् वीक्ष्य बालकाञ्जालसंवृतान् ।
तानभ्यधावत् क्रोशन्ती क्रोशतो भृशदु:खिता ॥६५॥
कपोती स्व-आत्मजान् वीक्ष्य the female dove, her own children seeing,
बालकान्-जाल-संवृतान् the young, in the net caught, ताम्-अभ्यधावत् क्रोशन्ती to them flew, shrieking, क्रोशत: भृश-दु:खिता wailing, very saddened The female dove saw her own brood of young children caught in the net and wailing, she flew to them shrieking and very much saddened.


सासकृत्स्नेहगुणिता दीनचित्ताजमायया ।
स्वयं चाबध्यत शिचा बद्धान् पश्यन्त्यपस्मृति: ॥६६॥
सा-असकृत्-स्नेह-गुणिता she not once in affection tied,
दीन-चित्ता-अज-मायया feeble mind, by The Unborn Lord's Maayaa, स्वयम् च-अबध्यत शिचा herself and got tied in the net बद्धान् पश्यन्ति-अपस्मृति: the tied seeing, losing sense She, who was tied by the strings of affection many a times, by the Maayaa of The Unborn Lord, losing her senses, herself got caught in the net.


कपोतश्चात्मजान् बद्धानात्मनोऽप्यधिकान् प्रियान् ।
भार्यां चात्मसमां दीनो विललापातिदु:खित: ॥६७॥
कपोत:-च-आत्मजान् बद्धान्- pigeon and own children caught,
आत्मन:-अपि-अधिकान् प्रियान् from self even more dear भार्याम् च-आत्म-समाम् wife and himself like दीन: विललाप-अति-दु:खित: helpless cried very grieved The male dove, finding its offspring more dear to it than itself, and also its wife dear to it as itself, caught in the net, was very grieved and wailed helplessly,….


अहो मे पश्यतापायमल्पपुण्यस्य दुर्मते: ।
अतृप्तस्याकृतार्थस्य गृहस्त्रैवर्गिको हत: ॥६८॥
अहो मे पश्यत-अपायम्- 'Alas, my see the ruin,
अल्प-पुण्यस्य दुर्मते: of this little blessed, evil minded, अतृप्तस्य-अकृतार्थस्य the insatiate, of unfulfilled purposes, गृह:-त्रै-वर्गिक: हत: the household of three means has ended 'Alas! Look at the ruin, of mine, the evil minded, little blessed, insatiate and unfulfilled of purpose, whose household has ended, which was the means of the three purposes of life.'


अनुरूपानुकूला च यस्य मे पतिदेवता ।
शून्ये गृहे मां सन्त्यज्य पुत्रै: स्वर्याति साधुभि: ॥६९॥
अनुरूप-अनुकूला च after my heart, agreeable and,
यस्य मे पति-देवता whose I was the husband god, शून्ये गृहे माम् सन्त्यज्य in desolated house me leaving पुत्रै: स्व:-याति साधुभि: with the sons goes to heaven innocent My wife, who was after my heart, was agreeable to me, is leaving me in a desolate house, and going to heaven with the innocent sons.


सोऽहं शून्ये गृहे दीनो मृतदारो मृतप्रज: ।
जिजीविषे किमर्थं वा विधुरो दु:खजीवित: ॥७०॥
स:-अहम् शून्ये गृहे दीन: that I, in the empty house, helpless,
मृत-दार: मृत-प्रज: with dead wife and dead children, जिजीविषे किम्-अर्थम् वा will live for what purpose, or, विधुर: दु:ख-जीवित: widowed sorrowful life So helpless, a widower that I am, with my wife and children dead, will live a sorrowful life, in a deserted house for what purpose?'


तांस्तथैवावृताञ्छिग्भिर्मृत्युग्रस्तान् विचेष्टत: ।
स्वयं च कृपण: शिक्षु पश्यन्नप्यबुधोऽपतत् ॥७१॥
तान्-तथा-एव-आवृतान्-शिग्भि:- them like that only covered by the net,
मृत्यु-ग्रस्तान् विचेष्टत: by death caught, struggling, स्वयम् च कृपण: शिक्षु himself, and, the destitute, in the trap पश्यन्-अपि-अबुध:-अपतत् watching, even, the foolish fell Seeing them covered in the net like that, and struggling, caught by death, he himself, the destitute, foolishly fell into the trap.


तं लब्ध्वा लुब्धक: क्रूर: कपोतं गृहमेधिनम् ।
कपोतकान् कपोतीं च सिद्धार्थ: प्रययौ गृहम् ॥७२॥
तम् लब्ध्वा लुब्धक: क्रूर: him getting, the hunter cruel,
कपोतम् गृहमेधिनम् the dove householder, कपोतकान् कपोतीम् च the baby doves, and the she dove, सिद्ध-अर्थ: प्रययौ गृहम् fulfilled of purpose, returned home The cruel hunter having got the householder dove, the baby doves and the female dove, was fulfilled of purpose and returned to his house.


एवं कुटुम्ब्यशान्तात्मा द्वन्द्वाराम: पतत्त्रिवत् ।
पुष्णन् कुटुम्बं कृपण: सानुबन्धोऽवसीदति ॥७३॥
एवम् कुटुम्बी-अशान्त-आत्मा like this, a man with family, unpeaceful soul,
द्वन्द्व-आराम: पतत्त्रि-वत् in dualities ravelling, the dove like, पुष्णन् कुटुम्बम् कृपण: maintaining the family, the miserable, स-अनुबन्ध:-अवसीदति with bondages, suffers In this manner, a man with family, the unpeaceful soul, maintaining the family, ravelling in the dualities, tied in bondages, the miserable one suffers.


य: प्राप्य मानुषं लोकं मुक्तिद्वारमपावृतम् ।
गृहेषु खगवत् सक्तस्तमारूढच्युतं विदु: ॥७४॥
य: प्राप्य मानुषम् लोकम् who having attained the mortal world,
मुक्ति-द्वारम्-अपावृतम् of liberation the door opened, गृहेषु खगवत् सक्त:- in the house, the bird like engrossed, तम्-आरूढ-च्युतम् विदु: him, from a high fallen, know One who has attained the human body, the open door to liberation, but remains attached to the household like the dove, is known to have fallen from a height.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश स्कन्धे सप्तम: अध्याय: ॥७॥
Thus ends the seventh discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.