श्रीमद्भागवत महापुराणम् एकादश: स्कन्ध: षड्विंश: अध्याय: श्री भगवान्-उवाच - The Lord said - मल्लक्षणमिमं कायं लब्ध्वा मद्धर्म आस्थित: ।
आनन्दं परमात्मानमात्मस्थं समुपैति माम् ॥१॥
मत्-लक्षणम्-इमम् कायम् लब्ध्वा Me able to see, this body having attained,
मत्-धर्म आस्थित: in My established path adhering to आनन्दम् परम-आत्मानम्- joy, Bliss Supreme आत्म-स्थम् समुपैति: माम् in Self established attains Me He who, having attained this body conducive to realizing Me, adheres to the path established by Me, attains the joy, The Supreme Bliss, established in the Self, and attains Me.


गुणमय्या जीवयोन्या विमुक्तो ज्ञाननिष्ठया ।
गुणेषु मायामात्रेषु दृश्यमानेष्ववस्तुत: ।
वर्तमानोऽपि न पुमान् युज्यतेऽवस्तुभिर्गुणै: ॥२॥
गुणमय्या जीव-योन्या from, by Gunas infested Jivas conditioned
विमुक्त: ज्ञान-निष्ठया freed by knowledge established in, गुणेषु माया-मात्रेषु in the Gunas, Maayaa merely दृश्यमानेषु-अवस्तुत: in the seen unreal objects वर्तमान:-अपि न पुमान् present even, not a person युज्यते-अवस्तुभि:-गुणै: is attached by the unreal objects Gunas A person, once freed from the Guna infested conditions of the Jiva, by firmly being established in the Knowledge, in the Gunas, which are mere Maayaa, and though, being present among the unreal objects, is not attached to the unreal objects or the Gunas.


सङ्गं न कुर्यादसतां शिश्नोदरतृपां क्वचित् ।
तस्यानुगस्तमस्यन्धे पतत्यन्धानुगान्धवत् ॥३॥
सङ्गम् न कुर्यात्-असताम् company should not make with wicked
शिश्न-उदर-तृपाम् क्वचित् sexual, stomach urges satiating, ever, तस्य-अनुग:-तमसि-अन्धे his follower, in darkness blinding पतति-अन्ध-अनुग-अन्धवत् falls, blind man's follower blind like One should never ever make company of the unworthy wicked, who are busy satisfying their sexual and hunger urges, because then he will fall into blinding darkness, just as a person following a blind man, falls like the blind.


ऐल: सम्राडिमां गाथामगायत बृहच्छ्रवा: ।
उर्वशीविरहान् मुह्यन् निर्विण्ण: शोकसंयमे ॥४॥
ऐल: सम्राट्-इमम् गाथाम्- Ilaa's son, Aila, the emperor this tale
अगायत बृहच्छ्रवा: sang, Pururavaa, उर्वशी-विरहात् मुह्यन् by Urvashi's separation deluded, निर्विण्ण: शोक-संयमे disgusted at grief uncontrolled Ilaa's son Aila, the emperor Pururavaa sang this song about himself, when grieved by the separation from Urvashi, then freed from that delusion of uncontrolled grief.


त्यक्त्वाऽऽत्मानं व्रजन्तीं तां नग्न उन्मत्तवन्नृप: ।
विलपन्नन्वगाज्जाये घोरे तिष्ठेति विक्लव: ॥५॥
त्यक्त्वा-आत्मानम् व्रजन्तीम् leaving himself, going
ताम् नग्न उन्मत्त-वत्-नृप: her, naked, madman like the king विलपन्-अन्वगात्-जाये crying followed, 'O wife! घोरे तिष्ठ-इति विक्लव: cruel, stop,' very perturbed When he saw her leaving him and going away, he very perturbed, naked, like a madman, cried and followed after her, saying, 'O cruel wife, stay a while,'….


कामानतृप्तोऽनुजुषन् क्षुल्लकान् वर्षयामिनी: ।
न वेद यान्तीर्नायान्तीरुर्वश्याकृष्टचेतन: ॥६॥
कामान्-अतृप्त:-अनुजुषन् desires, the unsatisfied, enjoying,
क्षुल्लकान् वर्षयामिनी: the petty, the years' nights न वेद यान्ती:-न-अयान्ती:- did not know of going, nor of coming, उर्वशी-आकृष्ट-चेतन: by Urvashi attracted minded He, whose mind was attracted to Urvashi, was unfulfilled of petty desires, and enjoying them, did not know how the nights of the years came by and passed away.


ऐल उवाच - Aila said - अहो मे मोहविस्तार: कामकश्मलचेतस: ।
देव्या गृहीतकण्ठस्य नायु:खण्डा इमे स्मृता: ॥७॥
अहो मे मोह-विस्तार: Alas! of my infatuation, the extent
काम-कश्मल-चेतस: by desires impure minded, देव्या गृहीत-कण्ठस्य by the lady, held by the neck, न-आयु:-खण्डा: इमे स्मृता: not the age's part these are remembered Alas! The extent of my infatuation! I, by the desires impure minded, was so held by the neck by the lady, that I do not remember that part of my life.


नाहं वेदाभिनिर्मुक्त: सूर्यो वाभ्युदितोऽमुया ।
मुषितो वर्षपूगानां बताहानि गतान्युत ॥८॥
न-अहम् वेद-अभिनिर्मुक्त: not did I know of had set
सूर्य: वा-अभ्युदित:-अमुया the Sun, or had arisen, by her मुषित: वर्ष-पूगानाम् robbed of years many बत-अहानि गतानि-उत alas, days passed indeed Robbed of my senses by her, Alas! I did not know when the sun set or when it had arisen, as so many years, and indeed days had passed me by.


अहो मे आत्मसम्मोहो येनात्मा योषितां कृत: ।
क्रीडामृगश्चक्रवर्ती नरदेवशिखामणि: ॥९॥
अहो मे आत्म-सम्मोह: Alas! My self infatuation,
येन-आत्मा योषिताम् कृत: by which myself by the women am made क्रीडा-मृग:-चक्रवर्ती toy deer, the monarch नर-देव-शिखा-मणि: of kings, the crest jewel Alas! The extent of the infatuation of my soul, that I the universal monarch, the crest jewel of the kings am made a toy deer in the hands of women.


सपरिच्छदमात्मानं हित्वा तृणमिवेश्वरम् ।
यान्तीं स्त्रियं चान्वगमं नग्न उन्मत्त्वद् रुदन् ॥१०॥
सपरिच्छदम्-आत्मानम् including the kingdom, myself
हित्वा तृणम्-ईश्वरम् deserting, straw like The Lord, यान्तीम् स्त्रियम् च-अन्वगमम् the going woman and followed, नग्न उन्मत्त-वत् रुदन् naked madman like crying Me, myself, The Lord and the kingdom deserting, like a straw, as she went away, I followed her naked and crying like a mad man.


कुतस्तस्यानुभाव: स्यात् तेज ईशत्वमेव वा ।
योऽन्वगच्छं स्त्रियं यान्तीं खरवत् पादताडित: ॥११॥
कुत:-तस्य-अनुभाव: स्यात् where his prestige may be,
तेज: ईशत्वम्-एव वा glory, lordship even or, य:-अन्वगच्छन्-स्त्रियम् यान्तीम् who following a woman going खर-वत् पाद-ताडित: donkey like by the hoofs kicked Where can there be his prestige, glory or even lordship, who follows a woman who is going and is ignored by her, even as if kicked by the hoofs of the ass.


किं विद्यया किं तपसा किं त्यागेन श्रुतेन वा ।
किं विविक्तेन मौनेन स्त्रीभिर्यस्य मनो हृतम् ॥१२॥
किम् विद्यया किम् तपसा what of knowledge, what of austerities,
किम् त्यागेन श्रुतेन वा what use of renunciation, scriptures or, किम् विविक्तेन मौनेन what of solitude, silence, स्त्रीभि:-यस्य मन: हृतम् by the women whose mind is stolen Of what use is knowledge, austerities, renunciation, study of scriptures, solitude, silence, to him, whose mind is stolen by women.


स्वार्थस्याकोविदं धिङ् मां पण्डितमानिनम् ।
योऽहमीश्वरतां प्राप्य स्त्रीभिर्गोखरवज्जित: ॥१३॥
स्वार्थस्य-अकोविदम्-धिङ् माम् own interest unaware of, fie on me,
पण्डित-मानिनम् learned supposed to be, य:-अहम्-ईश्वरताम् प्राप्य who, I sovereignty, having attained, स्त्रीभि:-गो-खर-वत्-जित: by the women, a bull and donkey like enslaved Fie on me! I, unaware of my own interests, who is supposed to be a learned man, and has attained sovereignty, should be enslaved by women like the bull and the donkey.


सेवतो वर्षपूगान् मे उर्वश्या अधरासवम् ।
न तृप्यत्यात्मभू: कामो वह्निराहुतिभिर्यथा ॥१४॥
सेवत: वर्ष-पूगान् मे enjoying for years innumerable, my
उर्वश्या: अधर-आसवम् Urvashi's lips' nectar, न तृप्यति-आत्म-भू: काम: is not satisfied mind born desire वह्नि:-आहुतिभि:-यथा fire by oblations like Though I have been enjoying the nectar of Urvashi's lips, for innumerable years, my mind born desire is not satisfied, even like a fire by oblations is not quenched.


पुंश्चल्यापहृतं चित्तं को न्वन्यो मोचितं प्रभु: ।
आत्मारामेश्वरमृते भगवन्तमधोक्षजम् ॥१५॥
पुंश्चल्या-अपहृतम् चित्तम् by a lowly woman captivated mind
क: नु-अन्य: मोचितम् प्रभु: who indeed other to redeem is capable, आत्माराम-ईश्वरम्-ऋते in Self revelling peoples' Ruler except भगवन्तम्-अधोक्षजम् The Lord Vishnu, beyond sense perceptions My mind which is captivated by a lowly woman, who other is capable of redeeming it except Lord Vishnu, Who is beyond sense perception and Who is the Ruler of those revelling in their own self.


बोधितस्यापि देव्या मे सूक्तवाक्येन दुर्मते: ।
मनोगतो महामोहो नापयात्यजितात्मन: ॥१६॥
बोधितस्य-अपि देव्या मे indicated though by the lady, my
सूक्त-वाक्येन दुर्मते: by truthful words, evil minded, मन: गत: महा-मोह: mind born great delusion न-अपयाति-अजित-आत्मन: does not leave, of the uncontrolled self Even though the lady had indicated to me with truthful words, of me, the evil minded, uncontrolled self, the mind born great delusion does not leave.


किमेतया नोऽपकृतं रज्ज्वा वा सर्पचेतस: ।
रज्जुस्वरूपाविदुषो योऽहं यदजितेन्द्रिय: ॥१७॥
किम्-एतया न:-अपकृतम् what by her of us offence done
रज्ज्वा वा सर्प-चेतस: by rope or snake minded रज्जु-स्वरूप-अविदुष: rope's form not knowing, य:-अहम् यत्-अजित-इन्द्रिय: which I so that of uncontrolled senses In fact what was the offence done by her to us? Just as a snake minded person may blame a rope. For, it was I of uncontrolled senses, who did not know the form of rope.


क्वायं मलीमस: कायो दौर्गन्ध्याद्यात्मकोऽशुचि: ।
क्व गुणा: सौमनस्याद्या ह्यध्यासोऽविद्यया कृत: ॥१८॥
क्व-अयम् मलीमस: काय: where this dirty body
दौर्गन्ध्या-आदि-आत्मक:-अशुचि: foul smelling and other consisting, impure, क्व-गुणा: सौमनस्य-आद्या where the qualities of flower and others हि-अध्यास:-अविद्यया कृत: indeed imposed by ignorance done Where does this dirty body consisting of foul smell impurity and all, stand in comparison to the qualities of a flower, which were in ignorance imposed on the woman by me?


पित्रो: किं स्वं नु भार्याया: स्वामिनोऽग्ने: श्वगृध्रयो: ।
किमात्मन: किं सुहृदामिति यो नावसीयते ॥१९॥
पित्रो: किम् स्वम् नु भार्याया: of parents is it own (body), indeed of the wife
स्वामिन:-अग्ने: श्व-गृध्रयो: of the master, fire, dogs and vultures, किम्-आत्मन: किम् सुहृदाम्- is it of ones' self, is it of friends, इति य: न-अवसीयते this is what is not ascertained This human body, is it a property of the parents, or indeed of the wife, of the master, fire, dogs and vultures, or, is it of ones' self, is it of friends, this is what is not ascertained.


तस्मिन् कलेवरेऽमेध्ये तुच्छनिष्ठे विषज्जते ।
अहो सुभद्रं सुनसं सुस्मितं च मुखं स्त्रिय: ॥२०॥
तस्मिन् कलेवरे-अमेध्ये in such a body, impure,
तुच्छ-निष्ठे विषज्जते in contemptible resulting, admires, अहो सुभद्रम् सुनसम् 'Oh! Delightful, shapely nose, सुस्मितम् च मुखम् स्त्रिय: sweet smile and the face of the woman, Such an impure body whose ultimate result is in contemptible substances, like worms, excreta, ashes, is admired, 'Oh! What a delightful face with shapely nose, and sweet smile, the woman has!'


त्वङ्मांसरुधिरस्नायुमेदोमज्जास्थिसंहतौ ।
विण्मूत्रपूये रमतां कृमीणां कियदन्तरम् ॥२१॥
त्वक्-मांस-रुधिर-स्नायु- skin, flesh, blood, nerves,
मेद:-मज्जा-अस्थि-संहतौ fat, marrow, bones composed of, विट्-मूत्र-पूये रमताम् in excreta, urine, pus revelling कृमीणाम् कियत्-अन्तरम् worms, how much difference How much difference is there in the body of a woman composed of skin, flesh, blood, nerves, fat, marrow, and bones, and the worms revelling in excreta, urine and pus?


अथापि नोपसज्जेत स्त्रीषु स्त्रैणेषु चार्थवित् ।
विषयेन्द्रियसंयोगान्मन: क्षुभ्यति नान्यथा ॥२२॥
अथ-अपि न-उपसज्जेत स्त्रीषु then even, must not keep company with women
स्त्रैणेषु च-अर्थ-वित् slaves of women and (self) interest knower विषय-इन्द्रिय-संयोगात्- with objects of senses association मन: क्षुभ्यति न-अन्यथा mind is agitated not otherwise Therefore, a person aware of his self interest, should not keep company with women or with slaves of women, because it by the association of the senses with the sense objects that the mind is agitated, not otherwise.


अदृष्टादश्रुतान् भावान्न भाव उपजायते ।
असम्प्रयुञ्जत: प्राणान् शाम्यति स्तिमितं मन: ॥२३॥
अदृष्टात्-अश्रुतान् भावात्- from not seen, not heard of object
न भाव उपजायते no feeling arises, असम्प्रयुञ्जत: प्राणान् not associating the senses शाम्यति स्तिमितम् मन: is stilled and composed the mind Feelings do not arise for objects which are not seen and which are not heard of. A person who keeps his senses not associated with the sense objects, his mind is still and composed.


तस्मात् सङ्गो न कर्तव्य: स्त्रीषु स्त्रैणेषु चेन्द्रियै: ।
विदुषां चाप्यविश्रब्ध: षड्वर्ग: किमु मादृशाम् ॥२४॥
तस्मात् सङ्ग: न कर्तव्य: therefore, association should not be done
स्त्रीषु स्त्रैणेशु च-इन्द्रियै: with women, devoted to women, by the senses, विदुषाम् च-अपि-अविश्रब्ध: by the wise and even not to be trusted are षड्वर्ग: किमु मा-दृशाम् the six, what of me like Therefore, in no case should one associate ones senses with women and with those devoted to women. The six, the five senses and the mind are not worthy to be trusted even by the wise, what of people like me?


श्री भगवान्-उवाच - The Lord said - एवं प्रगायन् नृपदेवदेव: स उर्वशीलोकमथो विहाय ।
आत्मानमात्मन्यवगम्य मां वै उपारमज्ज्ञानविधूतमोह: ॥२५॥
एवम् प्रगायन् नृपदेव-देव: thus loudly singing, the king god
स: उर्वशी-लोकम्-अथ: विहाय he, Urvashi's realm then leaving, आत्मानम्-आत्मनि-अवगम्य himself, in his own self, observing, माम् वै उपारमत्- Me indeed retired ज्ञान-विधूत-मोह: with knowledge wiped of delusion Thus, the god like king sang loudly and left the realm of Urvashi. He then observing himself in his own self and Me realizing, and with his delusion wiped off by that knowledge, retired.


ततो दु:सङ्गमुत्सृज्य सत्सु सज्जेत बुद्धिमान् ।
सन्त एतस्य छिन्दन्ति मनोव्यासङ्गमुक्तिभि: ॥२६॥
तत: दु:सङ्गम्-उत्सृज्य therefore evil associations abandoning,
सत्सु सज्जेत बुद्धिमान् with the noble may associate the wise सन्त एतस्य छिन्दन्ति the noble, his cut asunder मन:-वै-असङ्गम्-उक्तिभि: mind indeed of bad association with precepts Therefore the wise must give up association with evil and associate with the noble. The noble will cut asunder his association with the undesirable by his precepts.


सन्तोऽनपेक्षा मच्चित्ता: प्रशान्ता: समदर्शिन: ।
निर्ममा निरहङ्कारा निर्द्वन्द्वा निष्परिग्रहा: ॥२७॥
सन्त:-अनपेक्षा मत्-चित्ता: saints are non-covetous, in Me minded,
प्रशान्ता: सम-दर्शिन: very peaceful, having an alike view, निर्ममा: निरहङ्कारा: non-possessive, ego-less, निर्द्वन्द्वा: निष्परिग्रहा: without dualities, non-hoarding The saints do not covet, their minds are fixed on Me, they are very peaceful, they have an equal view for all, they are ego-less and non-possessive, they are without dualities, and without possessions.


तेषु नित्यं महाभाग महाभागेषु मत्कथा: ।
सम्भवन्ति हिता नृणां जुषतां प्रपुनन्त्यघम् ॥२८॥
तेषु नित्यम् महाभाग amongst them, always, O Blessed One!
महाभागेषु मत्-कथा: the very fortunate's, My stories, सम्भवन्ति हिता नृणाम् are told, beneficial to men जुषताम् प्रपुनन्ति-अघम् of them enjoying, eradicate the sins O Blessed One! Amongst them, the most fortunate, My stories are always told, which are beneficial to mankind and which eradicate the sins.


ता ये शृण्वन्ति गायन्ति ह्यनुमोदन्ति चादृता: ।
मत्परा श्रद्दधानाश्च भक्तिं विन्दन्ति ते मयि ॥२९॥
ता: ये शृण्वन्ति गायन्ति them, those who hear, sing,
हि-अनुमोदन्ति च-आदृता: indeed approve, and respect, मत्-परा: श्रद्दधाना:-च to Me devoted sincerely and भक्तिम् विन्दन्ति ते मयि devotion attain they in Me Those who hear, sing, approve of those stories, with respect and are sincerely devoted to Me, they attain devotion in Me.


भक्तिं लब्धवत: साधो: किमन्यदवशिष्यते ।
मय्यनन्तगुणे ब्रह्मण्यानन्दानुभवात्मनि ॥३०॥
भक्तिम् लब्धवत: साधो: devotion having attained, O Pious One!
किम्-अन्यत्-अवशिष्यते what other remains मयि-अनन्त-गुणे ब्रह्मणि- in Me of endless virtues, The Brahman, आनन्द-अनुभव-आत्मनि Bliss experiencing in the self O Pious One! Having attained devotion to Me what else remains to be attained? Except the experiencing of Bliss in Me, The Brahman of endless virtues, as in the self.


यथोपश्रयमाणस्य भगवन्तं विभावसुम् ।
शीतं भयं तमोऽप्येति साधून् संसेवतस्तथा ॥३१॥
यथा-उपश्रयमाणस्य just as taking shelter
भगवन्तम् विभावसुम् of the lord Fire, शीतम् भयम् तम:-अपि-एति cold, fear, and darkness also go away, साधून् संसेवत:-तथा the saints associating, like that Just as when one takes shelter of the fire god, cold, fear and darkness are dispelled, like that it is with the saints, that rigidity, fear of rebirth and its root, ignorance go away.


निमज्ज्योन्मज्जतां घोरे भवाब्धौ परमायनम् ।
सन्तो ब्रह्मविद: शान्ता नौर्दृढेवाप्सु मज्जताम् ॥३२॥
निमज्ज्य-उन्मज्जताम् sunk and come up
घोरे भव-अब्धौ परम-आयनम् in deep mundane ocean, to the highest resort सन्त: ब्रह्म-विद: शान्ता: sages, knowers of Brahman, peaceful नौ:-दृढा-इव-अप्सु मज्जताम् boat sturdy like in the waters drowning Like for the people drowning in the waters, a sturdy boat is the escape, so for those sinking into the ocean of mundane existence, and coming to the surface for once, the highest resorts are the peaceful sages, the knowers of Brahman.


अन्नं हि प्राणिनां प्राण आर्तानां शरणं त्वहम् ।
धर्मो वित्तं नृणां प्रेत्य सन्तोऽर्वाग् विभ्यतोऽरणम् ॥३३॥
अन्नम् हि प्राणिनाम् प्राण: food, indeed for the living beings, is life,
आर्तानाम् शरणम् तु-अहम् for the afflicted, shelter indeed am I धर्म: वित्तम् नृणाम् प्रेत्य righteousness is wealth for people after death सन्त:-अर्वाक् विभ्यत:-शरणम् saint the only, for the fearful, resort For the living beings food is life itself, indeed, for the afflicted I am the only shelter, righteousness is the only wealth of people after death, and for those fearing rebirth, the only resort are the saints.


सन्तो दिशन्ति चक्षूंषि बहिरर्क: समुत्थित: ।
देवता बान्धवा: सन्त: सन्त आत्माहमेव च ॥३४॥
सन्त: दिशन्ति चक्षूंषि saints confer eyes
बहि:-अर्क: समुत्थित: outside, the Sun arisen देवता: बान्धवा: सन्त: gods and welfare providers are saints, सन्त: आत्मा-अहम्-एव च saints are the soul, I only and Saints confer eyesight to receive the inner knowledge of Brahman, where as the Sun, having arisen, enables one to see the outside. Saints are the gods, the very soul of a person, rather they are Me, Myself.


वैतसेनस्ततोऽप्येवमुर्वश्या लोकनि:स्पृह: ।
मुक्तसङ्गो महीमेतामात्मारामश्चचार ह ॥३५॥
वैतसेन:-तत:-अपि-एवम्- Pururavaa, then only, thus,
उर्वश्या: लोक-नि:स्पृह: of Urvashi's realm undesiring मुक्त-सङ्ग: महीम्-एताम्- rid of attachment, earth this आत्मा-राम:-चचार ह in self revelling roamed it is said Thus, then only, Pururavaa rid of all attachments, not desiring Urvashi's realm, revelling in his own self, roamed this earth, it is said.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे षड्विंश: अध्याय: ॥२६॥
Thus ends the twenty-sixth discourse in Book Eleven of the great and glorious Bhaagavata-Puraana.