श्रीमद्भागवतमहापुराणम् एकादश: स्कन्ध: त्रयोविंश: अध्याय: बादरायणि:-उवाच - Shree Shuka said - स एवमाशंसित उद्धवेन भागवतमुख्येन दाशार्हमुख्य: ।
सभाजयन् भृत्यवचो मुकुन्दस्तमाबभाषे श्रवणीयवीर्य: ॥१॥
स: एवम्-आशंसित: उद्धवेन He thus, requested by Uddhava
भागवत-मुख्येन दाशार्ह-मुख्य: of the devotees the best, of The Yadus' the main, सभाजयन् भृत्य-वच: मुकुन्द:- welcoming the subordinates words, Mukunda, तम्-आबभाषे श्रवणीय-वीर्य: to him said, worth hearing the exploits of He, Mukunda, the main person of the Yadus, when thus requested by the best of devotees Uddhava, welcomed His subordinates words, and said to him, of the exploits worth hearing of.


श्रीभगवान्-उवाच - The Lord said - बार्हस्पत्य स वै नात्र साधुर्वै दुर्जनेरितै: ।
दुरुक्तैर्भिन्नमात्मानं य: समाधातुमीश्वर: ॥२॥
बार्हस्पत्य स: वै न-अत्र O Student of Brihaspati! That indeed not here
साधु:-वै दुर्जन-ईरितै: noble indeed, by the wicked spoken दुरुक्तै:-भिन्नम्-आत्मानम् wrong words pierced minded, य: समाधातुम्-ईश्वर: who to compose is capable O Student of sage Brihaspati! Indeed, there is not such a person, here, who indeed hurt in the mind by the wrong words of the wicked, is able to compose his mind.


न तथा तप्यते विद्ध: पुमान् बाणै: सुमर्मगै: ।
यथा तुदन्ति मर्मस्था ह्यसतां परुषेषव: ॥३॥
न तथा तप्यते विद्ध: not like that pains, pierced,
पुमान् बाणै: सुमर्मगै: a man by arrows deep piercing यथा तुदन्ति मर्मस्था: like, are tormented by inner heart entering हि-असताम् परुष-इषव: indeed of the wicked cruel (word) arrows A person does not feel such pain when his delicate parts are pierced in depth, by the arrows, as he is pained and tormented deep in the heart when pierced by the cruel word arrows of the wicked.


कथयन्ति महत्पुण्यमितिहासमिहोद्धव ।
तमहं वर्णयिष्यामि निबोध सुसमाहित: ॥४॥
कथयन्ति महत्-पुण्यम्- say a great holy
इतिहासम्-इह-उद्धव story here, O Uddhava! तम्-अहम् वर्णयिष्यामि that I will describe निबोध सुसमाहित: listen with concentration O Uddhava! Here, in this context, a great sacred story is narrated, which I will describe to you, listen with full concentration.


केनचिद् भिक्षुणा गीतं परिभूतेन दुर्जनै: ।
स्मरता धृतियुक्तेन विपाकं निजकर्मणाम् ॥५॥
केनचिद् भिक्षुणा गीतम् by some mendicant related
परिभूतेन दुर्जनै: tormented by the wicked, स्मरता धृति-युक्तेन remembering composure maintaining विपाकम् निज-कर्मणाम् result of own Karmas It was related by some mendicant, who was tormented by the wicked, who, though remembered it, maintained his composure, taking it to be the consequence of his own evil Karmas.


अवन्तिषु द्विज: कश्चिदासीदाढ्यतम: श्रिया ।
वार्तावृत्ति: कदर्यस्तु कामी लुब्धोऽतिकोपन: ॥६॥
अवन्तिषु द्विज: कश्चित्- in Avanti townships, Braahmana some
आसीत्-आढ्यतम: श्रिया was well provided with wealth वार्ता-वृत्ति: कदर्य:-तु agriculture, trade, miser indeed, कामी लुब्ध:-अति-कोपन: lusty, greedy, very short tempered In the township of Avanti there was a Braahmana, who was well provided with wealth, and pursued agriculture and trade. Indeed he was miserly, desirous of sense gratification, greedy and very short tempered.


ज्ञातयोऽतिथयस्तस्य वाङ्मात्रेणापि नार्चिता: ।
शून्यावसथ आत्मापि काले कामैरनर्चित: ॥७॥
ज्ञातय:-अतिथय:-तस्य kins folk, guests, by his
वाङ्-मात्रेण-अपि न-अर्चिता: words even also not honoured शून्ये-अवसथ आत्मा-अपि in empty (house) living himself also काले कामै:-अनर्चित: in time by desires was not honoured He never honoured his kins men and the guest even by his words. Living in an empty house devoid of piety and rituals, when there was yet time, even he himself did not enjoy sense pleasures.


दु:शीलस्य कदर्यस्य द्रुहन्ते पुत्रबान्धवा: ।
दारा दुहितरो भृत्या विषण्णा नाचरन् प्रियम् ॥८॥
दु:शीलस्य कदर्यस्य of the unpleasant miser,
द्रुहन्ते पुत्र-बान्धवा: bore ill will sons and relatives दारा दुहितर: भृत्या: wife, daughters, servants विषण्णा: न-आचरन् प्रियम् disgusted, did not act lovingly The sons, relatives, wife, daughters, servants were disgusted with the unpleasant miser and bore ill will towards him and did not act lovingly towards him.


तस्यैवं यक्षवित्तस्य च्युतस्योभयलोकत: ।
धर्मकामविहीनस्य चुक्रुधु: पञ्चभागिन: ॥९॥
तस्य-एवम् यक्ष-वित्तस्य his thus, Yaksha like wealth (protector)
च्युतस्य-उभय-लोकत: fallen from both worlds', धर्म-काम-विहीनस्य righteousness desires devoid of चुक्रुधु: पञ्च-भागिन: were enraged the five claimants Thus of him like a Yaksha guarding his wealth, who was deprived of both the worlds, this and the other, devoid of virtues and desires, the five claimants, gods, manes, sub humans, human beings, and the Braahmanas, were enraged.


तदवध्यानविस्रस्त पुण्यस्कन्धस्य भूरिद ।
अर्थोऽप्यगच्छन्निधनं बह्वायास परिश्रम: ॥१०॥
तत्-अवध्यान-विस्रस्त by that neglect, ran out
पुण्य-स्कन्धस्य भूरिद of the merit pillars' O Liberal Uddhava! अर्थ:-अपि-अगच्छत्-निधनम् wealth also met destruction, बहु-आयास परिश्रम: (collected) by much effort and exertion O Liberal Uddhava! By that neglect of the five claimants, the pillar of his merits ran out, and his wealth met destruction which he had collected with much effort and exertion.


ज्ञातयो जगृहु: किञ्चित् किञ्चित् दस्यव उद्धव ।
दैवत: कालत: किञ्चित् ब्रह्मबन्धोर्नृपार्थिवात् ॥११॥
ज्ञातय: जगृहु: किञ्चित् relatives snatched some,
किञ्चित् दस्यव: उद्धव some thieves, O Uddhava! दैवत: कालत: किञ्चित् by Providence and Time some ब्रह्मन्बधो:-नृप-अर्थिवात् of the Braahmanas' kings as fine Some of the wealth of the Braahmana was snatched by the relatives, O Uddhava! Some by thieves, some by Providence and Time, and some as fine by the kings.


स एवं द्रविणे नष्टे धर्मकामविवर्जित: ।
उपेक्षितश्च स्वजनैश्चिन्तामाप दुरत्ययाम् ॥१२॥
स: एवम् द्रविणे नष्टे he, in this manner, wealth having lost
धर्म-काम-विवर्जित: by righteousness and desires deprived उपेक्षित:-च स्व-जनै:- ignored and by own people, चिन्ताम्-आप दुरत्ययाम् anxiety attained intense In this manner, he having lost his wealth, deprived of having performed righteousness and enjoying sense pleasures, he was ignored by his own people and was overcome by intense anxiety.


तस्यैवं ध्यायतो दीर्घं नष्टरायस्तपस्विन: ।
खिद्यतो वाष्पकण्ठस्य निर्वेद: सुमहानभूत् ॥१३॥
तस्य-एवम् ध्यायत: दीर्घम् his, thus, brooding, for long,
नष्ट-राय:-तपस्विन: having lost wealth, the pitiable, खिद्यत: वाष्प-कण्ठस्य irritated, choked throat, निर्वेद: सुमहान्-अभूत् despondency great overtook Thus brooding over his lost wealth for a long time, his condition became pitiable, he became irritable, his throat choked and great despondency overtook him.


स चाहेदमहो कष्टं वृथाऽऽत्मा मेऽनुतापित: ।
न धर्माय न कामाय यस्यार्थायास ईदृश: ॥१४॥
स: च-आह-इदम्-अहो कष्टम् he and said this, 'Alas! What a pity!
वृथा-आत्मा मे-अनुतापित: in vain body my was troubled न धर्माय न कामाय not for righteousness, nor for gratification यस्य-अर्थ-आयास: ईदृश: for which wealth effort of such kind And he said this, 'Alas! What a pity! In vain my body was given much trouble for such wealth which was not useful for righteousness nor for sense gratification.'


प्रायेणार्था: कदर्याणां न सुखाय कदाचन ।
इह चात्मोपतापाय मृतस्य नरकाय च ॥१५॥
प्रायेण-अर्था: कदर्याणाम् usually wealth for the miserly
न सुखाय कदाचन not for happiness is ever इह च-आत्म-उपतापाय- here, and is for self agony मृतस्य नरकाय च for the dead is for hell and Usually the wealth of the miserly is not conducive for his happiness in this world, rather it gives him agony, and the miser who is dead is led to hell by it, for having not used it for the right purposes.


यशो यशस्विनां शुद्धं श्लाघ्या ये गुणिनां गुणा ।
लोभ: स्वल्पोऽपि तान् हन्ति श्वित्रो रूपमिवेप्सितम् ॥१६॥
यश: यशस्विनाम् शुद्धम् the fame of the glorious untainted
श्लाघ्या ये गुणिनाम् गुणा: is laudable, which are of meritorious qualities लोभ: स्वल्प:-अपि तान् हन्ति greed a bit even them mars श्वित्र: रूपम्-इव-ईप्सितम् white leprosy beauty like the coveted The untainted fame of the meritorious qualities of the glorious is laudable, but even a little bit of greed mars it, just as the coveted beauty is marred by white leprosy.


अर्थस्य साधने सिद्ध उत्कर्षे रक्षणे व्यये ।
नाशोपभोग आयासस्त्रासश्चिन्ता भ्रमो नृणाम् ॥१७॥
अर्थस्य साधने सिद्धे of wealth the means of earning
उत्कर्षे रक्षणे व्यये increasing, protecting, spending नाश-उपभोग आयास:-त्रास:- loss enjoying exertion, fatigue, चिन्ता भ्रम: नृणाम् apprehension delusion of men For men, the process of the means of earning wealth, increasing it protecting it, spending it, loosing it, and enjoying it, involves physical exertion, fatigue, apprehension and delusion.


स्तेयं हिंसानृतं दम्भ: काम: क्रोध: स्मयो मद: ।
भेदो वैरमविश्वास: संस्पर्धा व्यसनानि च ॥१८॥
स्तेयम् हिंसा-अनृतम् misappropriation, violence, untruthfulness
दम्भ: काम: क्रोध: स्मय: मद: arrogance, greed, anger, pride, haughtiness, भेद: वैरम्-अविश्वास: discord, animosity, distrust, संस्पर्धा व्यसनानि च rivalry, addictions and Also, misappropriation, violence, untruthfulness, arrogance, greed, anger, pride, haughtiness, discord, animosity, distrust, rivalry, addictions and,…..


एते पञ्चदशानर्था ह्यर्थमूला मता नृणाम् ।
तस्मादनर्थमर्थाख्यं श्रेयोऽर्थी दूरतस्त्यजेत् ॥१९॥
एते पञ्चदश-अनर्था: these fifteen evils
हि-अर्थ-मूला: मता: नृणाम् indeed wealth rooted are believed in men तस्मात्-अनर्थम्-अर्थ-आख्यम् therefore, the evils called wealth श्रेय:-अर्थी दूरत:-त्यजेत् beatitude seeker from afar may abandon These fifteen evils in men, are believed to be rooted in wealth. Therefore, the seeker of beatitude should abandon, from afar, these evils which are called by the name of wealth.


भिद्यन्ते भ्रातरो दारा: पितर: सुहृदस्तथा ।
एकास्निग्धा: काकिणिना सद्य: सर्वेऽरय: कृता: ॥२०॥
भिद्यन्ते भ्रातर: दारा: torn apart are brothers, wife,
पितर: सुहृद:-तथा parents friends and एका-स्निग्धा: काकिणिना as one lovingly, by a shell सद्य: सर्वे-अरय: कृता: instantly all enemies are made The brothers, wife, parents, friends, who once lived lovingly together as one are instantly torn apart for the sake of a shell and made into enemies.


अर्थेनाल्पयसा ह्येते संरब्धा दीप्तमन्यव: ।
त्यजन्त्याशु स्पृधो घ्नन्ति सहसोत्सृज्य सौहृदम् ॥२१॥
अर्थेन-अल्पयसा हि-एते for wealth least, indeed, these,
संरब्धा: दीप्त-मन्यव: irritated, inflamed anger, त्यजन्ति-आशु स्पृध:-घ्नन्ति give up soon love, (even) kill सहसा-उत्सृज्य सौहृदम् suddenly forsaking love Indeed, for the least wealth, these people get agitated and with their anger enflamed, they give up and forsake love, and even suddenly kill each other.


लब्ध्वा जन्मामरप्रार्थ्यं मानुष्यं तद् द्विजाग्र्यताम् ।
तदनादृत्य ये स्वार्थं घ्नन्ति यान्त्याशुभां गतिम् ॥२२॥
लब्ध्वा जन्म-अमर-प्रार्थ्यम् having attained the birth by the gods prayed for
मानुष्यम् तद् द्वि-अग्र्यताम् human, that of Braahmana's the foremost, तत्-अनादृत्य ये स्वार्थम् that disregarding, those who self interest घ्नन्ति यान्ति-अशुभाम् गतिम् strike away, go to evil destiny Those who, having attained human birth, prayed for even by the gods, and that of the foremost the Braahmanas, disregarding that, strike away their self interest, that of attaining beatitude, go to evil destiny.


स्वर्गापवर्गयोर्द्वारं प्राप्य लोकमिमं पुमान् ।
द्रविणे कोऽनुषज्जेत मर्त्योऽनर्थस्य धामनि ॥२३॥
स्वर्ग-अपवर्गयो:-द्वारम् प्राप्य of heaven and the beyond's gate approached
लोकम्-इमम् पुमान् body this, man, द्रविणे क:-अनुषज्जेत in wealth who will be engaged मर्त्य:-अनर्थस्य धामनि mortal of evil the abode Having achieved this body, thereby having reached the gateway to heaven and beyond, beatitude, which mortal man will be engaged in wealth, the abode of evils?


देवर्षिपितृभूतानि ज्ञातीन् बन्धूंश्च भागिन: ।
असंविभज्य चात्मानं यक्षवित्त: पतत्यध: ॥२४॥
देव-ऋषि-पितृ-भूतानि the gods, sages, manes, beings,
ज्ञातीन् बन्धून्-च भागिन: relatives friends and claimants असंविभज्य च-आत्मानम् not sharing with, and himself यक्ष-वित्त: पतति-अध: like Yaksha wealth guards, falls to a downfall He who does not share the wealth with the gods, sages, manes, beings, relatives, friends and claimants, and keeps guarding it like the Yaksha, goes for a downfall.


व्यर्थयार्थेहया वित्तं प्रमत्तस्य वयो बलम् ।
कुशला येन सिध्यन्ति जरठ: किं नु साधये ॥२५॥
व्यर्थया-अर्थ-इहया वित्तम् by meaningless wealth amassing, the wealth,
प्रमत्तस्य वय: बलम् of the arrogant, age and strength कुशला: येन सिध्यन्ति clever by which accomplish, जरठ: किम् नु साधये aged what indeed can achieve In the pursuit of amassing wealth, meaninglessly, the arrogant have lost the wealth, age and strength, by which the clever people accomplish self interest. What can now be achieved, in old age?


कस्मात् संक्लिश्यते विद्वान् व्यर्थयार्थेहयासकृत् ।
कस्यचिन्मायया नूनं लोकोऽयं सुविमोहित: ॥२६॥
कस्मात् संक्लिश्यते विद्वान् what for endeavours the wise
व्यर्थया-अर्थ-ईहया-सकृत् for the meaningless wealth desire, constantly, कस्यचित्-मायया नूनम् by who so ever's Maayaa surely, लोक:-अयम् सुविमोहित: world this is enchanted What for even the wise endeavour repeatedly, desiring for the worthless wealth. It surely is the Maaya of someone which keeps the world enchanted.


किं धनैर्धनदैर्वा किं कामैर्वा कामदैरुत ।
मृत्युना ग्रस्यमानस्य कर्मभिर्वोत जन्मदै: ॥२७॥
किम् धनै:-धनदै:-वा किम् what use of wealth, or wealth givers,
कामै:-वा कामदै:-उत desires or desire fulfillers, indeed मृत्युना ग्रस्यमानस्य (for the one) by death devoured कर्मभि:-वा-उत जन्मदै: by Karmas or indeed birth giving O what use is wealth, or the givers of wealth, or indeed of desires or of those who cater for the desire? Indeed for the one who is to be devoured by death, of what use are the Karmas which bring about rebirth?


नूनं मे भगवांस्तुष्ट: सर्वदेवमयो हरि: ।
येन नीतो दशामेतां निर्वेदश्चात्मन: प्लव: ॥२८॥
नूनम् मे भगवान्-तुष्ट: undoubtedly, with me, The Lord is pleased,
सर्व-देवमय: हरि: all gods representing, Shree Hari, येन नीत: दशाम्-एताम् by Whom am taken to condition this, निर्वेद:-च-आत्मन: प्लव: despondency is for self (ocean crossing) a boat Undoubtedly, The Lord, Shree Hari, Who embodies all gods, is pleased with me. For, it is by Him that I have been reduced to this state. And also that, this despondency will prove to be a boat for me to cross the ocean of mundane world.


सोऽहं कालावशेषेण शोषयिष्येऽङ्गमात्मन: ।
अप्रमत्तोऽखिलस्वार्थे यदि स्यात् सिद्ध आत्मनि ॥२९॥
स:-अहम् काल-अवशेषेण that me, by the time remaining
शोषयिष्ये-अङ्गम्-आत्मन: attenuate body my अप्रमत्त:-अखिल-स्वार्थे carefully, in all interests यदि स्यात् सिद्ध आत्मनि if it is, awakened of mine That me, if at all there is, in the time remaining, I will carefully attenuate my body, well awakened to all my self interests.


तत्र मामनुमोदेरन् देवास्त्रिभुवनेश्वरा: ।
मुहुर्तेन ब्रह्मलोकं खट्वाङ्ग: समसाधयत् ॥३०॥
तत्र माम्-अनुमोदेरन् there, (in that) me may support
देवा:-त्रिभुवन-ईश्वरा: the gods, of the three worlds The Lords, मुहुर्तेन ब्रह्म-लोकम् in no time, Brahma's abode खट्वाङ्ग: समसाधयत् Khatwaanga had attained I am reassured that in this decision of mine, the rulers of the three worlds, the gods will support me. King Khatwaanga had attained the realm of Brahmaa in no time.


श्री भगवान्-उवाच - The Lord said - इत्यभिप्रेत्य मनसा ह्यावन्त्यो द्विजसत्तम: ।
उन्मुच्य हृदयग्रन्थीन् शान्तो भिक्षुरभून्मुनि: ॥३१॥
इति-अभिप्रेत्य मनसा thus having resolved in the mind
हि-अवन्त्यो द्विज-सत्तम: indeed of Avanti the Braahmana foremost, उन्मुच्य हृदय-ग्रन्थीन् unbinding heart's knots, शान्त: भिक्षु:-अभूत्-मुनि: peaceful, living on alms became ascetic Thus making a resolve in his mind, the foremost Braahmana of Avanti, unbound the knots of ego of his heart, and became an ascetic, living on alms.


स चचार महीमेतां संयतात्मेन्द्रियानिल: ।
भिक्षार्थं नगरग्रामानसङ्गोऽलक्षितोऽविशत् ॥३२॥
स: चचार महीम्-एताम् he roamed the earth this
संयत-आत्म-इन्द्रिय-अनिल: controlled of his senses and breath भिक्षा-अर्थम् नगर-ग्रामान्- for alms sake to towns and villages असङ्ग:-अलक्षित:-अविशत् unaccompanied, unrecognized went With his senses and breath in control, he roamed this earth. Unaccompanied and unrecognized, he went to the towns and villages for alms.


तं वै प्रवयसं भिक्षुमवधूतमसज्जना: ।
दृष्ट्वा पर्यभवन् भद्र वह्वीभि: परिभूतिभि: ॥३३॥
तम् वै प्रवयसम् भिक्षुम्- him, indeed, much aged ascetic
अवधूतम्-असज्जना: recluse, the uncultured दृष्ट्वा पर्यभवन् भद्र on seeing, mistreated, O Good Uddhava! वह्वीभि: परिभूतिभि: with many insults O Good Uddhava! on seeing the much aged recluse ascetic, the uncultured people mistreated him with many insults.


केचित्त्रिवेणुं जगृहुरेके पात्रं कमण्डलुम् ।
पीठं चैकेऽक्षसूत्रं च कन्थां चीराणि केचन ॥३४॥
केचित्-त्रिवेणुम् जगृहु:- some the triple staff snatched,
एके पात्रम् कमण्डलुम् some the bowl, Kamandalu, पीठम् च-एके-अक्ष-सूत्रम् च seat and some, Rudraaksha string and कन्थम् चीराणि केचन quilt, rags, some Some people snatched his triple staff, some his begging bowl and Kamandalu, the water jug, some his seat, Rudraaksha string, his quilt and some his rags.


प्रदाय च पुनस्तानि दर्शितान्याददुर्मुने: ।
अन्नं च भैक्ष्यसम्पन्नं भुञ्जानस्य सरित्तटे ॥३५॥
प्रदाय च पुन:-तानि giving and again those
दर्शितानि-आददु:-मुने: showing, took away of the ascetic, अन्नम् च भैक्ष्य-सम्पन्नं food and by alms gathered, भुञ्जानस्य सरित्तटे as he ate on the river bank They would give the things or just show them to the sage and again take them away, even the food which he had gathered as alms, as he ate it on the bank of the river.


मूत्रयन्ति च पापिष्ठा: ष्ठीवन्त्यस्य च मूर्धनि ।
यतवाचं वाचयन्ति ताडयन्ति न वक्ति चेत् ॥३६॥
मूत्रयन्ति च पापिष्ठा: (they) would urinate, the sinful,
ष्ठीवन्ति-अस्य च मूर्धनि spit on his and head, यतवाचम् वाचयन्ति controlled of speech would force him to speak, ताडयन्ति न वक्ति चेत् beat him, does not speak if The sinful would urinate and spit on his head, and force him to speak who had controlled his speech, and would beat him if he did not speak.


तर्जयन्त्यपरे वाग्भि: स्तेनोऽयमिति वादिन: ।
बन्धन्ति रज्ज्वा तं केचिद् बध्यतां वध्यतामिति ॥३७॥
तर्जयन्ति-अपरे वाग्भि: insult him others by words
स्तेन:-अयम्-इति वादिन: 'thief this is', so saying, बन्धन्ति रज्ज्वा तम् केचित् tied with ropes him, some बद्यताम् वध्यताम्-इति 'tie (him), tie (him)', thus Some insulted him with words, like, calling him a thief, others tied him with ropes, while others cried saying, 'tie him, tie him', thus.


क्षिपन्त्येकेऽवजानन्त एष धर्मध्वज: शठ: ।
क्षीणवित्त इमां वृत्तिमग्रहीत् स्वजनोज्झित: ॥३८॥
क्षिपन्ति-एके-अवजानन्त: would taunt some,
एष: धर्म-ध्वज: शठ: this is the righteousness staff carrying rogue क्षीणवित्त: इमाम् वृत्तिम्- with depleted wealth this livelihood अग्रहीत् स्वजन-उज्झित: has taken, by own people deserted Some would taunt that, 'this is a rogue who deceitfully carries the staff of righteousness. With his wealth depleted and he himself being deserted by his own people he has taken up this livelihood as a recluse.'


अहो एष महासारो धृतिमान् गिरिराडिव ।
मौनेन साधयत्यर्थं बकवद् दृढनिश्चय: ॥३९॥
अहो एष: महासार: 'Oh! This huge bodied,
धृतिमान् गिरि-राट्-इव is firm a mountain huge like मौनेन साधयति-अर्थम् by silence attains his end, बक-वद् दृढ-निश्चय: heron like firm of purpose "Oh! This huge bodied fellow is firm like a big mountain, attains his end with silence, and like a heron is firm of purpose.'


इत्येके विहसन्त्येनमेके दुर्वातयन्ति च ।
तं बबन्धुर्निरुरुधुर्यथा क्रीडनकं द्विजम् ॥४०॥
इति-एके विहसन्ति-एनम्- thus some would jeer at him
एके दुर्वातयन्ति च some broke the wind and तम् बबन्धु:-निरुरुधु:- him tied and restricted यथा क्रीडनकम् द्विजम् like a pet bird, the Braahmana Some would jeer at him, some broke the wind, some would bind and restrict the Braahmana like a pet bird.


एवं स भौतिकं दु:खं दैविकं दैहिकं च यत् ।
भोक्तव्यमात्मनो दिष्टं प्राप्तं प्राप्तमबुध्यत ॥४१॥
एवम् स: भौतिकम् दु:खम् thus, he, the natural sorrows,
दैविम् दैहिकम् च यत् providential and physical and which ever, भोक्तव्यम्-आत्मन: दिष्टम् should be borne with, for the self, by Karma, प्राप्तम् प्राप्तम्-अबुध्यत as they came understood Thus he understood that whatever sorrows, as a result of the Karmas, they may be natural, destined or physical, must be borne with, as and when they came.


परिभूत इमां गाथामगायत नराधमै: ।
पातयद्भि: स्वधर्मस्थो धृतिमास्थाय सात्त्विकीम् ॥४२॥
परिभूत इमाम् गाथाम् ill-treated, this tale
गायत नर-अधमै: sang, by humans lowly पातयद्भि: स्व-धर्म-स्थ: making him fall, in own duties steadfast, धृतिम्-आस्थाय सात्त्विकीम् firmness upholding Saatvic He, the ill-treated by the lowly humans, who were bent on making him fall, who was steadfast in his own duties and upheld the Saatvic stand with firmness.


नायं जनो मे सुखदु:खहेतुर्न देवताऽऽत्मा ग्रहकर्मकाला: ।
मन: परं कारणमामनन्ति संसारचक्रं परिवर्तयेद् यत् ॥४३॥
न-अयम् जन: मे सुख-दु:ख-हेतु:- not this person is, of my happiness sorrow cause
न देवता-आत्मा ग्रह-कर्म-काला: not gods, body, stars, Karma, Time, मन: परम् कारणम्-आमनन्ति mind ultimately is cause, say the texts संसार-चक्रम् परिवर्तयेत् यत् the universe's course dictates which Neither the people, nor the gods, body, stars, Karma, and Time, are the cause of my happiness or sorrow. It is the mind which is the ultimate cause, which dictates the course of the existence of the universe.


मनो गुणान् वै सृजते बलीयस्ततश्च कर्माणि विलक्षणानि ।
शुक्लानि कृष्णान्यथ लोहितानि तेभ्य: सवर्णा: सृतयो भवन्ति ॥४४॥
मन: गुणान् वै सृजते mind, the Gunas indeed operates,
बलीय:-तत:-च powerful, from that and कर्माणि विलक्षणानि the actions various, शुक्लानि कृष्णानि-अथ Saatvic, dark, then, लोहितानि तेभ्य: bright, from them सवर्णा: सृतय: भवन्ति accordingly states of existence are born The powerful mind sets into operation the three Gunas, and from them various actions spring up. The white or Saatvic, the dark or Taamasic the bright (red) or Raajasic, and accordingly from them the various states of existence come about.


अनीह आत्मा मनसा समीहता हिरण्मयो मत्सख उद्विचष्टे ।
मन: स्वलिङ्गं परिगृह्य कामान् जुषन् निबद्धो गुणसङ्गतोऽसौ ॥४५॥

अनीह आत्मा मनसा समीहता unattached Self, God, with mind coexisting
हिरण्मय: मत्-सख: उद्विचष्टे full of wisdom, my friend, observes clearly मन: स्व-अलिङ्गम् परिगृह्य कामान् mind whereas characterless, accepting senses, जुषन् निबद्ध: गुण-सङ्गत:-असौ enjoying, is bound by Gunas' association, this The unattached Self, God, full of wisdom, observes with unclouded vision, is my (Jivas) friend, coexists with the mind. This mind, which is characterless, in association with the Gunas, accepts the senses, and enjoying them, gets bound by them.


दानं स्वधर्मो नियमो यमश्च श्रुतं च कर्माणि च सद्व्रतानि ।
सर्वे मनोनिग्रहलक्षणान्ता: परो हि योगो मनस: समाधि: ॥४६॥
दानम् स्व-धर्म: नियम: charity, own duties, discipline,
यम:-च श्रुतम् च कर्माणि control and study and doing good deeds, च सत्-व्रतानि and sacred vows सर्वे मनो:-निग्रह-लक्षणान्ता: all for minds' control are meant ultimately पर: हि योग: highest indeed Yoga मनस: समाधि: is mind's subjugation The act of charity, carrying out of ones duties, self discipline, and self control, self study and doing of good deeds, and also undertaking of sacred vows, all are ultimately meant for the control of the mind, in fact subjugation of the mind is the highest of Yogas.


समाहितं यस्य मन: प्रशान्तं दानादिभि: किं वद तस्य कृत्यम् ।
असंयतं यस्य मनो विनश्यद् दानादिभिश्चेदपरं किमेभि: ॥४७॥
समाहितम् यस्य मन: well controlled whose mind,
प्रशान्तम् दान-आदिभि: peaceful, by charity and others किम् वद तस्य कृत्यम् what, say, his is purpose, असंयतम् यस्य मन: uncontrolled is whose mind, विनश्यत् दान-आदिभि:- is useless by charity and others, चेत्-अपरम् किम्-एभि: if even by other whatever these, (good deeds) What is the purpose of charity and other good deeds for the one whose mind is controlled and peaceful? Again what is the use of charity and other deeds for him whose mind is not under control, or even by other such meritful deeds, like charity and others?


मनोवशेऽन्ये ह्यभवन् स्म देवा मनश्च नान्यस्य वशं समेति ।
भीष्मो हि देव: सहस: सहीयान् युञ्ज्याद् वशे तं स हि देवदेव: ॥४८॥
मन:-वशे-अन्ये हि-अभवन् स्म mind being in control, others also become
देवा: मन:-च the senses and the mind न-अन्यस्य वशम् समेति not in other's control comes, भीष्म: हि देव: strong is (this) god, सहस: सहीयान् from the powerful more powerful युञ्ज्यात् वशे तम् employs in control him, स: हि देव-देव: he is the god of gods Mind being in control, other senses also come in control. Mind does not come in other's control, as this god is strong, powerful than the more powerful, he is the god of gods who employs his control over him.


तं दुर्जयं शत्रुमसह्यवेगमरुन्तुदं तन्न विजित्य केचित् ।
कुर्वन्त्यसद्विग्रहमत्र मर्त्यैर्मित्राण्युदासीनरिपून् विमूढा: ॥४९॥
तम् दुर्जयम् शत्रुम्- him, the unconquerable foe
असह्य-वेगम्-अरुन्तुदम् of unbearable force, hitting the vitals, तत्-न विजित्य केचित् that not winning over, some, कुर्वन्ति-असत्-विग्रहम्-अत्र engage in false quarrels, here, मर्त्यै:-मित्राणि-उदासीन the mortals, friends, indifferent, रिपून् विमूढा: enemies, the deluded Some deluded mortals, who are unable to win over that, unconquerable foe, the mind, of unbearable force, which hits the vitals, they engage in false quarrels with friends, indifferent people and enemies.


देहं मनोमात्रमिमं गृहीत्वा ममाहमित्यन्धधिया मनुष्या: ।
एषोऽहमन्योऽयमिति भ्रमेण दुरन्तपारे तमसि भ्रमन्ति ॥५०॥
देहम् मन:-मात्रम्-इमम् गृहीत्वा body, mind's mere (product), this holding on to
मम्-अहम्-इति- mine, I, thus, अन्ध-धिया मनुष्या: blinded judgement, people, एष:-अहम्-अन्य:-अयम्-इति this is me, other this is, thus, भ्रमेण दुरन्त-पारे by delusion, uncross able other end तमसि भ्रमन्ति in darkness wander They, with their blinded judgement, keep considering the body, which is a mere product of the mind, as 'this is mine and this is the others'. By this delusion they are unable to cross over to the other end of ignorance, and keep wandering in darkness.


जनस्तु हेतु: सुखदु:खयोश्चेत् किमात्मनश्चात्र ह भौमयोस्तत् ।
जिह्वां क्वचित् संदशति स्वदद्भिस्तद्वेदनायां कतमाय कुप्येत् ॥५१॥
जन:-तु हेतु: सुख-दु:खयो:-चेत् human being only is cause of joy sorrow, if
किम्-आत्मन:-च-अत्र what of the Self, and in this, ह भौमयो:-तत् surely, of the earth is that, जिह्वाम् क्वचित् संदशति tongue sometime bites स्व-दद्भि:-तत्-वेदनायाम् with own teeth, for that pain, कतमाय कुप्येत् on whom will be enraged If, human beings are mutually responsible for the joys and sorrow, then, in this matter, where is the soul connected, because the humans are the products of the earth. If sometime one bites ones own tongue by ones own teeth, on whom should he be enraged?


दु:खस्य हेतुर्यदि देवतास्तु किमात्मनस्तत्र विकारयोस्तत् ।
यदङ्गमङ्गेन निहन्यते क्वचित् क्रुध्येत कस्मै पुरुष: स्वदेहे ॥५२॥
दु:खस्य हेतु:-यदि देवता:-तु of sorrow the cause if the gods are, indeed,
किम्-आत्मन:-तत्र what of the soul, in that, विकारयो:-तत् (of two sense gods) is the effect that यत्-अङ्गम्-अङ्गेन so that, a limb by a limb निहन्यते क्वचित् is hit sometime, क्रुध्येत कस्मै पुरुष: स्व-देहे will be angry on whom the man in his body If it is held that the sorrow is caused by the gods of the senses, then, even in this case, where does the soul come in? Because it is the effect of two gods of the senses coming together. If sometimes, a person hits ones own limb by another limb, on which limb of his body, will he be angry?


आत्मा यदि स्यात् सुखदु:खहेतु: किमन्यतस्तत्र निजस्वभाव: ।
न ह्यात्मनोऽन्यद् यदि तन्मृषा स्यात् क्रुध्यते कस्मान्न सुखं न दु:खम् ॥५३॥
आत्मा यदि स्यात् soul if be
सुख-दु:ख-हेतु: of joy sorrow the cause, किम्-अन्यत:-तत्र निज-स्वभाव: what of another, in that, own nature, न हि-आत्मन:-अन्यत् not indeed, from the soul is other यदि तत्-मृषा स्यात् if that false is, क्रुध्यते कस्मात्-न सुखम् न दु:खम् is angry for what, no joy no sorrow Even if soul be responsible for joy and sorrow, that is its own nature, no one else is involved. The statement that there is non other than the soul, if that is false, then also where is the cause of anger, as there is no joy and no sorrow.


ग्रहा निमित्तं सुखदु:खयोश्चेत् किमात्मनोऽजस्य जनस्य ते वै ।
ग्रहैर्ग्रहस्यैव वदन्ति पीडां क्रुध्येत कस्मै पुरुषस्ततोऽन्य: ॥५४॥
ग्रहा: निमित्तम् सुख-दु:खयो:-चेत् the stars responsible for joy sorrow if are,
किम्-आत्मन:-अजस्य what of the soul, unborn, जनस्य ते वै of the born (body) they are indeed, ग्रहै:-ग्रहस्य-एव वदन्ति पीडाम् by the stars for the stars is said to be pain क्रुध्येत कस्मै पुरुष:- will anger on whom the soul, तत:-अन्य: from that is separate If the stars are held to be responsible for joy and sorrow, how does it matter to the soul, because they effect the body of the born being. It is also said that it is by the stars that the stars are pained, then, on whom will the soul be angry, who is separate from all this?


कर्मास्तु हेतु: सुखदु:खयोश्चेत् किमात्मनस्तद्धि जडाजडत्वे ।
देहस्त्वचित् पुरुषोऽयं सुपर्ण: क्रुध्येत कस्मै न हि कर्ममूलम् ॥५५॥
कर्मा:- हेतु: सुख-दु:खयो:-चेत् Karmas cause of sorrow joy if are,
किम्-आत्मन:-तत्-हि जड-अजडत्वे what of soul in that, that is in material conscious देह:-तु-अचित् पुरुष:-अयम् सुपर्ण: body but is unconscious, soul this wisdom क्रुध्येत कस्मै will be enraged at whom न हि कर्म-मूलम् not indeed is Karma the root If, at all, Karma is taken to be the cause of joy and sorrow, where does the soul stand in that situation? Joy and sorrow take place only when the substance is both material and conscious. Where as body is unconscious and the soul is pure wisdom. In that case on whom will one be enraged. Therefore Karma is not the root.


कालस्तु हेतु: सुखदु:खयोश्चेत् किमात्मनस्तत्र तदात्मकोऽसौ ।
नाग्नेर्हि तापो न हिमस्य तत् स्यात् क्रुध्यते कस्मै न परस्य द्वन्द्वम् ॥५६॥
काल:-तु हेतु: सुख-दु:खयो:-चेत् Time, even cause, of joy sorrow, if is,
किम्-आत्मन:-तत्र what of the soul in that (case) तत्-आत्मक:-असौ of that a constituent it is न-अग्ने:-हि ताप: not of fire the heat न हिमस्य तत् स्यात् not of ice that may be क्रुध्यते कस्मै will be enrage with whom न परस्य द्वन्द्वम् not of soul are contraries Even if Time is held to be the cause of joy and sorrow, how does it involve the soul? Soul itself is a part constituent of Time. Just as fire cannot heat fire and ice cannot benumb it with coldness, how can Time give sorrow or joy to Time? Soul is away from contraries.


न केनचित् क्वापि कथञ्चनास्य द्वन्द्वोपराग: परत: परस्य ।
यथाहम: संसृतिरूपिण: स्यादेवं प्रबुद्धो न विभेति भूतै: ॥५७॥
न केनचित् क्व-अपि not by anyone, anywhere,
कथञ्चन-अस्य द्वन्द्व:- when-ever, of it (the soul) is opposites' pair's उपराग: परत: परस्य connection, of the beyond of Prakriti, यथा-अहम: संसृति-रूपिण: like that of Ego which is of the creation nature स्यात्-एवम् प्रबुद्ध: if there is such revelation, न विभेति भूतै: (one) does not fear the beings Of it, the soul, there is no connection what-so-ever with anyone, any place or any time, as it is beyond even Prakriti, which is unlike the Ego, whose nature is that of creation. If one has had such a revelation, there is no cause of fear of any beings.


एतां स आस्थाय परात्मनिष्ठामध्यासितां पूर्वतमैर्महर्षिभि: ।
अहं तरिष्यामि दुरन्तपारं तमो मुकुन्दाङ्घ्रिनिषेवयैव ॥५८॥
एताम् स: आस्थाय this, that, believing in
परात्म-निष्ठाम्-अध्यासिताम् The Supreme Spirit conclusion adhering to, पूर्वतमै:-महर्षिभि: by the very ancient great sages, अहम् तरिष्यामि I will cross over दुरन्त-पारम् तम: the very difficult to cross over darkness, मुकुन्द-अङ्घ्रि-निषेवया-एव by Mukunda's feet serving alone So then, adhering to the belief in this conclusion about The Supreme Spirit, which is attained by the very ancient sages, I will cross over, the darkness of ignorance which is very difficult to cross over, through serving and only worshipping the feet of Mukunda.


श्री भगवान् उवाच - The Lord said - निर्विद्य नष्टद्रविणो गतक्लम: प्रव्रज्य गां पर्यटमान इत्थम् ।
निराकृतोऽसद्भिरपि स्वधर्मादकम्पितोऽमुं मुनिराह गाथाम् ॥५९॥
निर्विद्य नष्ट-द्रविण: dispassioned, having lost the wealth,
गत-क्लम: प्रव्रज्य without depression, leaving home, गाम् पर्यटमान इत्थम् the earth wandering over, in this manner निराकृत:-असद्भि:-अपि ill-treated by the wicked, though, स्व-धर्मात्-अकम्पित:- from own conduct unwavering, अमुम् मुनि:-आह गाथाम् this, the sage sang the song He, the sage, in this manner, having lost his wealth, was dispassioned, and was without depression, as he left the home, and wandered the earth, though ill-treated by the wicked, did not waver from his prescribed conduct, and sang this song.


सुखदु:खप्रदो नान्य: पुरुषस्यात्मविभ्रम: ।
मित्रोदासीनरिपव: संसारस्तमस: कृत: ॥६०॥
सुख-दु:ख-प्रद: न-अन्य: joy sorrow giver is not another,
पुरुषस्य-आत्म-विभ्रम: of a person's own delusion, मित्र-उदासीन-रिपव: friend, indifferent, enemy संसार:-तमस: कृत: the world, is of ignorance generated No other is the giver of joy or sorrow. It is due to a person's own delusion. Friends, neutrals, and foes are all generated by the darkness of ignorance.


तस्मात् सर्वात्मना तात निगृहाण मनो धिया ।
मय्यवेशितया युक्त एतावान् योगसंग्रह: ॥६१॥
तस्मात् सर्व-आत्मना तात therefore, by all means, O Dear Uddhava!
निगृहाण मन: धिया control the mind by the intellect मयि-आवेशितया युक्त: in Me focused, endowed (intellect) एतावान् योग-संग्रह: this much is Yoga in totality O Dear Uddhava! therefore, by all means, control the mind, endowed by the intellect focussed on Me. This much is Yoga, in totality.


य एतां भिक्षुणा गीतां ब्रह्मनिष्ठां समाहित: ।
धारयञ्छ्रावयञ्छृण्वन् द्वन्द्वैर्नैवाभिभूयते ॥६२॥
य: एताम् भिक्षुणा गीताम् whoever this, by the ascetic sung
ब्रह्म-निष्ठाम् समाहित: in Brahmaa the faith, single minded, धारयन्-श्रावयन्-शृण्वन् absorbs, tells to others, hears, द्वन्द्वै:-न-एव-अभिभूयते by the pairs of opposites not is overpowered This song of the faith in Brahmaa, sung by the ascetic, whoever, single minded, absorbs, tells to others, and hears, is not overpowered by the pairs of opposites.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे त्रयोविंश: अध्याय: ॥२३॥
Thus ends the twenty-third discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.