श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: नवम: अध्याय: ब्राह्मण उवाच - The Braahmana said - परिग्रहो हि दु:खाय यद् यत्प्रियतमं नृणाम् ।
अनन्तं सुखमाप्नोति तद् विद्वान् यस्त्वकिञ्चन: ॥१॥
परिग्रह: हि दु:खाय hoarding itself is for sorrow
यत् यत् प्रियतमम् नृणाम् that all dear to man अनन्तम् सुखम्-आप्नोति everlasting joy attains तत् विद्वान् य:-तु-अकिञ्चन: that wise, who indeed is uncoveting Collecting objects which are dear to man, in itself is the cause of sorrow. The wise person, who know this and is uncoveting, indeed, attains everlasting joy.


सामिषं कुररं जघ्नुर्बलिनो ये निरामिषा: ।
तदामिषं परित्यज्य स सुखं समविन्दत ॥२॥
स-आमिषम् कुररम् जघ्नु:- having flesh the osprey was attacked
बलिन: ये निरामिषा: by the stronger who did not have the flesh तत्-आमिषम् परित्यज्य that flesh having abandoned, स: सुखम् समविन्दत he peace attained The osprey which had flesh was attacked by the stronger ospreys, who did not have the flesh. By abandoning the flesh he attained peace.


न मे मानावमानौ स्तो न चिन्ता गेहपुत्रिणाम् ।
आत्मक्रीड आत्मरतिर्विचरामीह बालवत् ॥३॥
न मे मान-अवमानौ स्त: not my honour dishonour both are
न चिन्ता गेह-पुत्रिणाम् no worry of house and children आत्म-क्रीड आत्म-रति:- in Self revelling, to Self devoted, विचरामि-इह बाल-वत् I wander here child like I have no honour or dishonour, nor do I have any worry of house or children. I wander here like a child revelling in The self, and devoted to The Self.


द्वावेव चिन्तया मुक्तौ परमानन्द आप्लुतौ ।
यो विमुग्धो जडो बालो यो गुणेभ्य: परं गत: ॥४॥
द्वौ-एव चिन्तया मुक्तौ two only are from worry free
परम-आनन्द आप्लुतौ in highest joy submerged य: विमुग्ध: जड: बाल: who is infatuated, ignorant child, य: गुणेभ्य: परम् गत: who from the Gunas beyond has gone Only two are free from worries and care, and are merged in supreme bliss. The one who is infatuated and ignorant as a child, and the one who has transcended beyond the three Gunas.


क्वचित् कुमारी त्वात्मानं वृणानान् गृहमागतान् ।
स्वयं तानर्हयमास क्वापि यातेषु बन्धुषु ॥५॥
क्वचित् कुमारी तु-आत्मानम् some where a maiden, indeed herself
वृणानान् गृहम्-आगतान् to engage (in wedlock) to the house arrived स्वयम् तान्-अर्हयमास herself them entertained क्व-अपि यातेषु बन्धुषु somewhere having gone the relatives Somewhere, at sometime, to engage the maiden in wedlock, people had come to her house. Her relatives having gone away to some place, she attended on them herself.


तेषामभ्यवहारार्थ शालीन् रहसि पार्थिव ।
अवघ्नन्त्या: प्रकोष्ठस्थाश्चक्रु: शङ्खा: स्वनं महत् ॥६॥
तेषाम्-अभ्यवहार-अर्थ their food for
शालीन् रहसि पार्थिव paddy in hiding, O King! अवघ्नन्त्या: प्रकोष्ठस्था:- pounding, on the wrist placed चक्रु: शङ्खा: स्वनम् महत् started, of shells sound great O king! When she was pounding paddy in hiding, to provide for their food, her shell bangles placed on the wrists, started making great sound.


सा तज्जुगुप्सितं मत्वा महती व्रीडिता तत: ।
बभञ्जैकैकश: शङ्खान् द्वौ द्वौ पाण्योरशेषयत् ॥७॥
सा तत्-जुगुप्सितम् मत्वा she that inappropriate considering,
महती व्रीडिता तत: very much ashamed, then, बभञ्ज-एक-एकश: शङ्खान् broke one by one the bangles द्वौ द्वौ पाण्यो:-अशेषयत् two each on the hands until remained She, considering that to be inappropriate, was very much ashamed and broke the bangles one by one, until two remained on each hand.


उभयोरप्यभूद् घोषो ह्यवघ्नन्त्या: स्म शङ्खयो: ।
तत्राप्येकं निरभिददेकस्मान्नाभवद् ध्वनि: ॥८॥
उभयो:-अपि-अभूत् घोष: from the two also was a sound
हि-अवघ्नन्त्या: स्म शङ्खयो: indeed, pounding as she was, of the bangles तत्र-अपि-एकम् निरभिदत्- there also, one broke एकस्मात्-न-अभवत् ध्वनि: from one did not come sound From the two bangles also there was a sound as she pounded the paddy. From there also she broke one each. From one bangle there was no sound.


अन्वशिक्षमिमं तस्या उपदेशमरिन्दम ।
लोकाननुचरन्नेताँल्लोकतत्त्वविवित्सया ॥९॥
अन्वशिक्षम्-इमम् तस्या: learnt this from her,
उपदेशम्-अरिन्दम the lesson, O enemy subduer! लोकन्-अनुचरन्-एतान् the worlds wandering these, लोक-तत्त्व विवित्सया of the world's justified and unjustified O subduer of enemies! I learnt this lesson from her, as I wandered these worlds, wanting to know the desireable and the undesirable in this world.


वासे बहूनां कलहो भवेद् वार्ता द्वयोरपि ।
एक एव चरेत्तस्मात् कुमार्या इव कङ्कण: ॥१०॥
वासे बहूनाम् कलह: भवेत् in living of many discord happens
वार्ता द्वयो:-अपि conversation of the two also एक एव चरेत्-तस्मात् one alone must remain, therefore, कुमार्या: इव कङ्कण: the maiden's like bangle When many people live together, there is discord, and there is conversation if there are two people. Therefore, like the bangle of the maiden one should move about alone.


मन एकत्र संयुज्याज्जितश्वासो जितासन: ।
वैराग्याभ्यासयोगेन ध्रियमाणमतन्द्रित: ॥११॥
मन: एकत्र संयुज्यात्- mind in one place must fix
जित-श्वास: जित-आसन: conquering the breath, conquering the pose, वैराग्य-अभ्यास-योगेन dispassion practicing engaged in, ध्रियमाणम्-अतन्द्रित: controlling vigilantly One must fix the mind in one place, conquer the breath and the pose, and engage in practicing dispassion, keeping control vigilantly.


यस्मिन् मनो लब्धपदं यदेतच्छनै: शनैर्मुञ्चति कर्मरेणून् ।
सत्त्वेन वृद्धेन रजस्तमश्च विधूय निर्वाणमुपैत्यनिन्धनम् ॥१२॥
यस्मिन् मन: लब्ध-पदम् in which acquiring steadiness,
यत्-एतत्-शनै: शनै:- which this by and by मुञ्चति कर्म-रेणून् sheds actions' dust, सत्त्वेन वृद्धेन रज:-तम:-च by Sattva increased Rajas Tamas and विधूय निर्वाणम्-उपैति- renouncing, liberation achieves अनिन्धनम् without fuel (fire like) The One in which acquiring steadiness, by and by sheds the dust of actions, and then by the increased Sattva, renouncing Rajas and Tamas, attains absorption in concentration, and achieves liberation, like a fire without fuel.


तदैवमात्मन्यवरुद्धचित्तो न वेद किञ्चिद् बहिरन्तरं वा ।
यथेषुकारो नृपतिं व्रजन्तमिषौ गतात्मा न ददर्श पार्श्वे ॥१३॥
तदा-एवम्-आत्मनि- then, in this manner, in Self
अवरुद्ध-चित्त: न वेद concentrated mind does not know किञ्चित् बहि:-अन्तरम् वा anything outside inside or, यथा-इषुकार: नृपतिम् like the arrow maker, the king व्रजन्तम्-इषौ गत-आत्मा walking, in the arrow fixed self, न ददर्श पार्श्वे did not see near by In this manner, with a concentrated mind in the Self, one does not know anything, outside or inside, like the maker of the arrow, with his mind fixed in the arrow does not see the king walking near by him.


एकाचार्यनिकेत: स्यादप्रमत्तो गुहाशय: ।
अलक्ष्यमाण आचारैर्मुनिरेकोऽल्पभाषण: ॥१४॥
एकाचारी-अनिकेत: स्यात्- alone wandering, without dwelling, should be,
अप्रमत्त: गुह-आशय: not careless, in cave living, अलक्ष्यमाण: आचारै:- unrecognizable by behaviours, मुनि:-एक:-अल्प-भाषण: an ascetic alone, of sparse speech An ascetic should be alone, wandering alone, without permanent dwelling, ever careful, living in a cave, unrecognizable by behaviour, and with little speech.


गृहारम्भोऽतिऽदु:खाय विफलश्चाध्रुवात्मन: ।
सर्प: परकृतं वेश्म प्रविश्य सुखमेधते ॥१५॥
गृह-आरम्भ:-अति दु:खाय household starting is for much sorrow,
विफल:-च-अध्रुव-आत्मन: fruitless and for perishable ones' self, सर्प: पर-कृतम् वेश्म serpent in other's burrowed hole प्रविश्य सुखम्-एधते entering happily lives Starting a household is inviting much sorrow, and is a fruitless effort for the perishable body. A serpent happily lives by entering the hole burrowed by others.


एको नारायणो देव: पूर्वसृष्टं स्वमायया ।
संहृत्य कालकलया कल्पान्त इदमीश्वर: ॥१६॥
एक: नारायण: देव: One, Naaraayana, The Almighty,
पूर्व-सृष्टम् स्व-मायया formerly created by own Maayaa संहृत्य काल-कलया withdrawing, by Time energy कल्प-अन्ते इदम्-ईश्वर: at Kalpa's end this The Lord The Almighty Lord, Naaraayana, One only, formerly created by His own Maayaa, this universe, withdraws it by Time energy, at the end of the Kalpa.


एक एवाद्वितीयोऽभूदात्माधारोऽखिलाश्रय: ।
कालेनात्मानुभावेन साम्यं नीतासु शक्तिषु ।
सत्त्वादिष्वादिपुरुष: प्रधानपुरुषेश्वर: ॥१७॥
एक एव-अद्वितीय:-अभूत्- one, alone, incomparable, became,
आत्म-आधार:-अखिल-आश्रय: Self supporting, of all The Resort, कालेन-आत्म-अनुभावेन by force of Time, by self power, साम्यम् नीतासु शक्तिषु merged getting all energies, सत्व-आदिषु-आदि-पुरुष: Sattva and other (Gunas) The Ancient Person, प्रधान-पुरुष-ईश्वर: The Supreme Person, Almighty Lord Then, The Almighty Lord, The Ancient Person, The Supreme Person, remains the only One, alone, Self-supporting, The Resort of all, and by the force of Time all the energies, like Sattva and the other Gunas, get merged into Him.


परावराणां परम आस्ते कैवल्यसंज्ञित: ।
केवलानुभवानन्दसन्दोहो निरुपाधिक: ॥१८॥
पर-अवराणाम् परम आस्ते cause and effect beyond remains
कैवल्य-संज्ञित: Absolute called, केवल-अनुभव-आनन्द- only experience, bliss सन्दोह: नि:-उपाधिक: manifested unconditioned He is known as The Absolute, beyond cause and effect, only known by experience, Bliss-manifested, unconditioned.


केवलात्मानुभावेन स्वमायां त्रिगुणात्मिकाम् ।
संक्षोभयन् सृजत्यादौ तया सूत्रमरिन्दम ॥१९॥
केवल-आत्म-अनुभावेन only by Self power,
स्व-मायाम् त्रि-गुण-आत्मिकाम् own Maayaa three Gunas containing, संक्षोभयन् सृजति-आदौ agitating, creates in the beginning तया सूत्रम्-अरिन्दम by it Sutra, (Mahat-tatva), O enemies subduer! O enemies subduer! By Self power alone, agitates His own Maayaa, consisting of the three Gunas and creates Sutra, or Mahat-tatva, in the very beginning.


तामाहुस्त्रिगुणव्यक्तिं सृजन्तीं विश्वतोमुखम् ।
यस्मिन् प्रोतमिदं विश्वं येन संसरते पुमान् ॥२०॥
ताम्-आहु:-त्रि-गुण-व्यक्तिम् her, (Sutra) is said of three Gunas' manifestation
सृजन्तीम् विश्वत:-मुखम् creating various forms, यस्मिन् प्रोतम्-इदम् विश्वम् in which submerged is this universe, येन संसरते पुमान् by which comes into being, the soul She, Sutra, is said to be the manifestation of the three Gunas, which creates this universe with various forms, in which this universe is submerged, and by which the individual soul comes into being.


यथोर्णनाभिर्हृदयादूर्णां सन्तत्य वक्त्रत: ।
तथा विहृत्य भूयस्तां ग्रसत्येवं महेश्वर: ॥२१॥
यथा-ऊर्णनाभि:-ह्दयात्- as the spider, from the heart
ऊर्णाम् सन्तत्य वक्त्रत: the web brings out from the mouth, तथा विहृत्य भूय:-ताम् and sports with it, again that ग्रसति-एवम् महेश्वर: swallows, so also The Great Lord Just as the spider draws the web from the heart, through the mouth, sports with it and then again, swallows it, so also The Great Lord creates preserves and destroys this universe.


यत्र यत्र मनो देही धारयेत् सकलं धिया ।
स्नेहाद् द्वेषाद् भयाद् वापि याति तत्तत्सरूपताम् ॥२२॥
यत्र यत्र मन: देही where all mind, the embodied being
धारयेत् सकलम् धिया centres with entirety with its intellect, स्नेहात् द्वेषाद्त् भयात् वा-अपि by love, hatred, fear or also, याति तत्-तत्-सरूपताम् attains that form In what all the embodied being centres itself through the intellect, in love, hatred or fear also, that particular form it attains.


कीट: पेशस्कृतं ध्यायन् कुड्यां तेन प्रवेशित: ।
याति तत्सात्मतां राजन् पूर्वरूपमसन्त्यजन् ॥२३॥
कीट: पेशस्कृतम् ध्यायन् the insect, the wasp thinking of,
कुड्याम् तेन प्रवेशित: in the hole by him confined, याति तत्-सात्मताम् राजन् attains his like form, O King! पूर्व-रूपम्-असन्त्यजन् (own) former form not giving up The insect who is confined in the hole of a wall by the wasp, keeps thinking of him, and attains his form, without giving up his former form.


एवं गुरुभ्य एतेभ्य एषा मे शिक्षिता मति: ।
स्वात्मोपशिक्षितां बुद्धिं शृणु मे वदत: प्रभो ॥२४॥
एवम् गुरुभ्य: एतेभ्य: thus from the preceptors, these,
एषा मे शिक्षिता मति: this is learnt wisdom स्व-आत्म-उपशिक्षिताम् बुद्धिम् by own self learnt wisdom शृणु मे वदत: प्रभो hear, me speak O lord! O lord! this is the wisdom that I learnt from these preceptors. Now hear the wisdom that I learnt by my own self, of which I will tell you.


देहो गुरुर्मम विरक्तिविवेकहेतुर्बिभ्रत् स्म सत्त्वनिधनं सततार्त्युदर्कम् ।
तत्त्वान्यनेन विमृशामि यथा तथापि पारक्यमित्यवसितो विचराम्यसङ्ग: ॥२५॥
देह: गुरु:-मम विरक्ति- body is teacher mine, dispassion,
विवेक-हेतु: बिभ्रत् स्म discrimination causing, undertaking सत्त्व-निधनम् सतत-आर्ति-उदर्कम् birth and death, always suffering creator, तत्त्वानि-अनेन विमृशामि truth by it understand यथा तथा-अपि पारक्यम्- because, even then, of others' इति-अवसित: विचरामि-असङ्ग: so interpreting, wander alone This body is my teacher, in that, it causes dispassion and discrimination. It undergoes birth and death, is subject to one or another suffering, and so makes one understand the truth, and that it is meant for others, thus interpreting, I wander alone.


जायात्मजार्थपशुभृत्यगृहाप्तवर्गान् पुष्णाति यत्प्रियचिकीर्षुतया वितन्वन् ।
स्वान्ते सकृच्छ्रमवरुद्धधन: स देह: सृष्ट्वास्य बीजमवसीदति वृक्षधर्मा ॥२६॥
जाया-आत्मज-अर्थ-पशु-भृत्य- wife, children, wealth, cattle, servants,
गृह-आप्त-वर्गान् पुष्णाति house, relatives, friends, maintains यत्-प्रिय-चिकीर्षया वितन्वन् whose (body's) desires to fulfil, growing, स्व-अन्ते सकृच्छ्रम्-अवरुद्ध- at ones end, with difficulty collected धन: स: देह: सृष्ट्वा-अस्य wealth, that body creating, its बीजम्-अवसीदति वृक्ष-धर्मा seed suffers like the tree's nature To fulfil the desires of this body, and maintaining the growing of family, wife, children, cattle, wealth, servants, house, relatives, with difficulty, accumulated wealth, at the end of his own body, leaves behind, and also leaves the creating seeds for the next birth, following the nature of the trees.


जिह्वैकतोऽमुमपकर्षति कर्हि तर्षा शिश्नोऽन्यतस्त्वगुदरं श्रवणं कुतश्चित् ।
घ्राणोऽन्यतश्चपलदृक् क्व च कर्मशक्तिर्बह्व्य: सपत्न्य इव गेहपतिं लुनन्ति ॥२७॥
जिह्वा-एकत:-अमुम्-अपकर्षति tongue to one side, him pulls,
कर्हि तर्षा शिश्न:-अन्यत:- somewhere thirst, genitive organ other side त्वक्-उदरम् श्रवणम् कुतश्चित् skin, stomach, ear, somewhere else, घ्राण:-अन्यत:-चपल-दृक् क्व च smell, other side, restless eye somewhere, and कर्म-शक्ति:-बह्व्य: active senses many सपत्न्य: इव गेह-पतिम् लुनन्ति co-wives like the house master draw Just as the co-wives keep drawing the master of the house to them selves, the active senses keep pulling the embodied being in different directions. Tongue pulls him to one side, thirst, to some where else, organs of generation to the other side, the sense of touch, smell, to yet another, the stomach and the wavering eyes to some other side.


सृष्ट्वा पुराणि विविधान्यजयाऽऽत्मशक्त्या वृक्षान् सरीसृपपशून् खगदंशमत्स्यान् ।
तैस्तैरतुष्टहृदय: पुरुषं विधाय ब्रह्मावलोकधिषणं मुदमाप देव: ॥२८॥
सृष्ट्वा पुराणि विविधानि- having created first various
अजया-आत्म-शक्त्या वृक्षान् by unfailing innate power, trees, सरीसृप-पशून् खग-दंश-मत्स्यान् reptiles, animals, birds, gad-lies, fishes, तै:-तै:-अतुष्ट-हृदय: पुरुषम् विधाय by those all unsatisfied hearted, man creating, ब्रह्म-अवलोक-धिषणम् Brahman to realize intellect मुदम्-आप देव: joy attained The Lord The Lord with His unfailing innate power first created the various trees, reptiles, animals, birds, gad-lies, fishes, but was not satisfied at heart with those. Having created the human body with the intelligence to realize Brahman, He rejoiced.


लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते मानुष्यमर्थदमनित्यमपीह धीर: ।
तूर्णं यतेत न पतेदनुमृत्यु यावन्नि:श्रेयसाय विषय: खलु सर्वत: स्यात् ॥२९॥

लब्ध्वा सुदुर्लभम्-इदम् having attained very difficult to be got this,
बहु-सम्भव-अन्ते many births after मानुष्यम्-अर्थदम्- human body, of the purposes the giver, अनित्यम्-अपि-इह धीर: not permanent though, here, the wise, तूर्णम् यतेत न पतेत्- hastily should endeavour, should not fall अनुमृत्यु यावत्-नि:श्रेयसाय into annihilation till for liberation विषय: खलु सर्वत sense pleasures indeed are everywhere Having attained this human body, which is very difficult to be had after many births, though not permanent, is the source of attaining the objects of life, and also is subject to annihilation. Before it falls prey to destruction, the wise should endeavour to hastily get liberation. Sense pleasures are available in every other species.


एवं सञ्जातवैराग्यो विज्ञानालोक आत्मनि ।
विचरामि महीमेतां मुक्तसङ्गोऽनहङ्कृति: ॥३०॥
एवम् सञ्जात-वैराग्य: thus, having arisen dispassion,
विज्ञान-आलोक आत्मनि knowledge light in the self विचरामि महीम्-एताम् wander the earth this, मुक्त-सङ्ग:-अनहङ्कृति: free of attachment and with ego-less-ness Thus, dispassion having arisen in me, and possessing the light of knowledge in myself, I wander this earth, free of attachment and ego.


न ह्येकस्माद् गुरोर्ज्ञानं सुस्थिरं स्यात् सुपुष्कलम् ।
ब्रह्मैतदद्वितीयं वै गीयते बहुधर्षिभि: ॥३१॥
न हि-एकस्मात् गुरो:-ज्ञानम् not indeed from one preceptor, knowledge
सुस्थिरम् स्यात् सुपुष्कलम् steady will be, comprehensive ब्रह्म-एतत्-अद्वितीयम् वै Brahma, this, without a second, indeed गीयते बहुधा-ऋषिभि: is sung of often by the sages Indeed, knowledge from one preceptor is not stable or comprehensive. This Brahman, without a second, is often sung of by many sages.


श्री भगवान्-उवाच - The Lord said - इत्युक्त्वा स यदुं विप्रस्तमामन्त्र्य गम्भीरधी: ।
वन्दितोऽभ्यर्थितो राज्ञा ययौ प्रीतो यथागतम् ॥३२॥
इति-उक्त्वा स: यदुम् विप्र:- so saying, he, to Yadu, the Braahmana,
तम्-आमन्त्र्य गम्भीर-धी: from him taking leave, of deep wisdom, वन्दित:-अभ्यर्थित: राज्ञा worshipped and honoured by the king, ययौ प्रीत: यथा-आगतम् went delighted as he had come The Braahmana of deep wisdom, said so to the King Yadu, and was worshipped and honoured by him, took leave of him and went away delighted, as he had come.


अवधूतवच: श्रुत्वा पूर्वेषां न: स पूर्वज: ।
सर्वसङ्गविनिर्मुक्त: समचित्तो बभूव ह ॥३३॥
अवधूत-वच: श्रुत्वा Avadhoota's words having heard,
पूर्वेषाम् न: स: पूर्वज: of the ancient of ours, he the ancestor, सर्व-सङ्ग-विनिर्मुक्त: all attachments freed of, सम-चित्त: बभूव ह equilibrium minded, became indeed He, the ancestor of our ancients, Yadu, having heard the discourse of the Avadhoot, was freed of all attachments, and became equilibrium minded.


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादश: स्कन्धे नवम: अध्याय: ॥९॥
Thus ends the ninth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.