श्रीमद्भागवतमहापुराणम् चतुर्थ: स्कन्ध: एकोनत्रिंश: अध्याय: प्राचीनबर्हि:-उवाच - Praacheenabarhi said - भगवंस्ते वचोऽस्माभिर्न सम्यगवगम्यते ।
कवयस्तद्विजानन्ति न वयं कर्ममोहिता: ॥१॥
भगवन्-ते वच:-अस्माभि:- O divine sage! your words, by us
न सम्यक्-अवगम्यते are not well understood कवय:-तत्-विजानन्ति wise that know न वयम् कर्म-मोहिता: not we, by rituals deluded O divine sage! We have not understood your words well. The wise men know them, not we who are deluded by rituals.


नारद उवाच - Naarada said - पुरुषं पुरञ्जनं विद्याद्यद् व्यनक्त्यात्मन: पुरम् ।
एकद्वित्रिचतुष्पादं बहुपादमपादकम् ॥२॥
पुरुषम् पुरञ्जनम् विद्यात्- the Jeeva, Puranjana know as
यद् व्यनक्ति-आत्मन: पुरम् who accepts for self the body एक-द्वि-त्रि-चतु:-पादम् (with) one, two, three, four, feet, बहु-पादम्-अपादकम् many feet, or feet-less Know the jeeva to be Puranjana, who accepts for himself a body with one, two, three, four or many feet or without any feet.


योऽविज्ञाताहृतस्तस्य पुरुषस्य सखेश्वर: ।
यन्न विज्ञायते पुम्भिर्नामभिर्वा क्रियागुणै: ॥३॥
य:-अविज्ञात-आहृत:- (that) which Avigyaata called
तस्य पुरुषस्य सखा-ईश्वर: that Jeeva's friend God यत्-न विज्ञायते पुम्भि:- which is not known by people नामभि:-वा क्रिया-गुणै: by name, or by actions and attributes That which is named as Avigyaata, is the friend God of the jeeva, Who is not known by the people by name or actions or by attributes.


यदा जिघृक्षन् पुरुष: कार्त्स्न्येन प्रकृतेर्गुणान् ।
नवद्वारं द्विहस्ताङ्घ्रि तत्रामनुत साध्विति ॥४॥
यदा जिघृक्षन् पुरुष: when wished to enjoy, the Jeeva
कार्त्स्न्येन प्रकृते:-गुणान् all types of material objects, नव-द्वारम् द्वि-हस्त-अङ्घ्रि nine aperture, two handed and two feet तत्र-अमनुत साधु-इति there (among the other bodies) thought, best like this When the jeeva wanted to enjoy all types of material objects, he thought the body with nine appertures, two hands and two feet to be the best among all other bodies.


बुद्धिं तु प्रमदां विद्यान्ममाहमिति यत्कृतम् ।
यामधिष्ठाय देहेऽस्मिन् पुमान् भुङ्क्तेऽक्षभिर्गुणान् ॥५॥
बुद्धिम् तु प्रमदाम् विद्यात्- intellect indeed, the woman (Puranjanee) understand
मम-अहम्-इति यत्-कृतम् me and mine thus, by whom comes याम्-अधिष्ठाय देहे-अस्मिन् whom supported by, in body this पुमान् भुङ्क्ते-अक्षभि:-गुणान् Jeeva enjoys by the senses the sense-objects Understand the woman, Puranjanee to be the intellect, which gives rise to the concept of me and mine in the body. The jeeva supported by this, enjoys in this body the sense objects through the senses.


सखाय इन्द्रियगणा ज्ञानं कर्म च यत्कृतम् ।
सख्यस्तद्वृत्तय: प्राण: पञ्चवृत्तिर्यथोरग: ॥६॥
सखाय: इन्द्रिय-गणा: friends are the senses groups
ज्ञानम् कर्म च यत्-कृतम् knowledge and action by which is done सख्य:-तत्-वृत्तय: female friends are their activities प्राण: पञ्च-वृत्ति: यथा-उरग: vital air of five types, are like the serpent The groups of senses are the male friends of Puranjani, by which knowledge and action is possible. The activities of the senses are the female friends, and the five types of vital air is like the five-hooded serpant.


बृहद्बलं मनो विद्यादुभयेन्द्रियनायकम् ।
पञ्चाला: पञ्च विषया यन्मध्ये नवखं पुरम् ॥७॥
बृहद्बलम् मन: विद्यात्- Brihadbalam, is the mind, know
उभय-इन्द्रिय-नायकम् both senses (of perception and action) rules पञ्चाला: पञ्च विषया: Paanchaala, the five sense-objects यत्-मध्ये नव-खम् पुरम् in whose middle nine gated city Know the mind to be Brihadbalam, the mighty warrior waiting on Puranjani, who also rules the senses of perception and the senses of action. Panchaala kingdom is the five sense objects, in the midst of which is the city with nine gates.


अक्षिणी नासिके कर्णौ मुखं शिश्नगुदाविति ।
द्वे द्वे द्वारौ बहिर्याति यस्तदिन्द्रियसंयुत: ॥८॥
अक्षिणी नासिके कर्णौ two eyes, two nostrils, two ears,
मुखम् शिश्न-गुदौ-इति mouth, penis, and anus, thus द्वे द्वे द्वारौ बहि:-याति with two gates, outside go य:-तत्-इन्द्रिय-संयुत: who with that sense accompanied The two eyes, the two nostrils, the two ears, and penis and anus, the two and the mouth, these are the nine gates by which the jeeva goes out accompanied by those those senses, located there.


अक्षिणी नासिके आस्यमिति पञ्च पुर: कृता: ।
दक्षिणा दक्षिण: कर्ण उत्तरा चोत्तर: स्मृत: ॥९॥
अक्षिणी नासिके आस्यम्- the two eyes, the two nostrils, mouth
इति पञ्च पुर: कृता: thus five front are gates दक्षिणा दक्षिण: कर्ण: the southern the right ear उत्तरा च-उत्तर: स्मृत: and northern the left gate, are said to be The two eyes, the two nostrils and the mouth, these are the eastern gates being in front of the head. The southern gate is the right ear and the northern gate is the left ear, it is so said to be.


पश्चिमे इत्यधोद्वारौ गुदं शिश्नमिहोच्यते ।
खद्योताऽऽविर्मुखी चात्र नेत्रे एकत्र निर्मिते ।
रूपं विभ्राजितं ताभ्यां विचष्टे चक्षुषेश्वर: ॥१०॥
पश्चिमे इति-अध:-द्वारौ in the western this, below two gates
गुदम् शिश्नम्-इह-उच्यते penis and anus, here are called खद्योता-आविर्मुखी च-अत्र नेत्रे Khadyota and Aavirmukhee, and here two eyes एकत्र निर्मिते at one place constructed रूपम् विभ्राजितम् ताभ्याम् the colours of the Vibhraajita realm, by them विचष्टे चक्षुषा-ईश्वर: sees by (power of) vision, the lord (master, Jeeva) On the western side, that is, on the lower side are the two gates here, which are called the penis and the anus. Khadyota and Aavirmukhi are two eyes constructed close together at the same place. It is by these two eyes that the master or jeeva perceives the colors of the Vibhraajita realm.


नलिनी नालिनी नासे गन्ध: सौरभ उच्यते ।
घ्राणोऽवधूतो मुख्यास्यं विपणो वाग्रसविद्रस: ॥११॥
नलिनी नालिनी नासे Nalinee Naalinee the two nostrils
गन्ध: सौरभ उच्यते odour is Saurabha called घ्राण:-अवधूत: the olfactory sense is Avadhoot (the companion of Puranjana) मुख्य-आस्यम् विपण: the main (gate) mouth is Vipana वाक्-रसविद्-रस: the speech, and the knower of taste is Rasavid The two nostrils are Nalini and Naalini and odour is called Saurabha, and the olfactory sense is Avadhoota, the companion of Puranjana. The mouth is the main gate, and has the faculty of speech, and is also the knower of taste and is called Rasavid or Rasagya.


आपणो व्यवहारोऽत्र चित्रमन्धो बहूदनम् ।
पितृहूर्दक्षिण: कर्ण उत्तरो देवहू: स्मृत: ॥१२॥
आपण: व्यवहार:-अत्र Aapana, is the use of tongue as speech here
चित्रम्-अन्ध: बहूदनम् various food is Bahoodana पितृहू:-दक्षिण: कर्ण: Pitrihoo is the southern ear उत्तर: देवहू: स्मृत: the northern Devahoo is known to be Aapana is the use of the tongue in speech, the various foods are Bahoodanam. The southern ear is Pitrihu and the nothern ear is known to be Devahoo.


प्रवृत्तं च निवृत्तं च शास्त्रं पञ्चालसंज्ञितम् ।
पितृयानं देवयानं श्रोत्राच्छ्रुतधराद्व्रजेत् ॥१३॥
प्रवृत्तम् च निवृत्तम् the path of rituals and of quiet worship
च शास्त्रम् पञ्चाल-संज्ञितम् and the scriptures, Paanchaala named पितृयानम् देवयानम् the manes path, the gods' path श्रोत्रात्-श्रुतधरात्-व्रजेत् through the ears from Shrutadhara goes The scriptures name the path of rituals and the path of quiet worship are named as the South Paanchaala and North Paanchaala. From these, the jeeva listening through the ears, takes to the path of the manes or the path of the gods, from Shrutadhara, the sense of hearing.


आसुरी मेढुमर्वाग्द्वार्व्यवायो ग्रामिणां रति: ।
उपस्थो दुर्मद: प्रोक्तो निरृतिर्गुद उच्यते ॥१४॥
आसुरी मेढुम्- Aasuri (named) procreative organ
अर्वाक्-द्वा:- (is) the western gate व्यवाय: ग्रामिणाम् रति: territory Graamaka is (act of) copulation उपस्थ: दुर्मद: प्रोक्त: the faculty of procreation is Durmada called निरृति:-गुद: उच्यते Nirriti is anus by name Aasuree, the recreative organ is the western gate, the territory called Graamaka is the act of copulation, and the faculty of procreation is called Durmada, and anus is named as Nirriti.


वैशसं नरकं पायुर्लुब्धकोऽन्धौ तु मे शृणु ।
हस्तपादौ पुमांस्ताभ्यां युक्तो याति करोति च ॥१५॥
वैशसम् नरकम् Vaishasa is the infernal region
पायु:-लुब्धक:- the organ of defection is Lubdhaka अन्धौ तु मे शृणु of the blind two indeed by me hear हस्त-पादौ पुमान्-ताभ्याम् hands and feet, man by them युक्त: याति करोति च enabled moves and works The infernal region is Vaishasa, and the organ of defection is called Lubdhaka. About the two blind allies, hear of from me. They are the two hands and two feet, enable by which a man moves about and works.


अन्त:पुरं च हृदयं विषूचिर्मन उच्यते ।
तत्र मोहं प्रसादं वा हर्षं प्राप्नोति तद्गुणै: ॥१६॥
अन्त:पुरम् च हृदयम् the (region) of gynaecium and is the heart
विषूचि:-मन: उच्यते Vishoochin is mind called तत्र मोहम् प्रसादम् वा where infatuation complacence or हर्षम् प्राप्नोति तत्-गुणै: joy avails of he by the Gunas The region of the heart is the gynaeceum, and Vishoochi is the name of the mind, wherein, the jeeva avails of infatuation, complacence or joy according to the Gunas.


यथा यथा विक्रियते गुणाक्तो विकरोति वा ।
तथा तथोपद्रष्टाऽऽत्मा तद्वृत्तीरनुकार्यते ॥१७॥
यथा यथा विक्रियते as and when disturbed
गुण-आक्त: विकरोति वा by the qualities affected, disturbs or तथा तथा-उपद्रष्टा-आत्मा then the witness soul (Jeeva) तत्-वृत्ती:-अनुकार्यते that change follows As and when the qualities of the intellect are disturbed, or they disturb the senses, then the mere witness the soul, or jeeva has to follow the change caused by the disturbence.


देहो रथस्त्विन्द्रियाश्व: संवत्सररयोऽगति: ।
द्विकर्मचक्रस्त्रिगुणध्वज: पञ्चासुबन्धुर: ॥१८॥
देह: रथ: तु-इन्द्रिय-अश्व: body is the chariot, indeed the senses the horses
संवत्सर-रय:-अगति: year like swift, motionless द्वि-कर्म-चक्र:- two Karmas the wheels त्रि-गुण-ध्वज: the three Gunas flagstaff's पञ्च-असु-बन्धुर: five vital airs the strings The body is the chariot, and indeed the senses of perception are its horses, seeming to be swift like a passing year, it is motionless. The two types of Karmas, good and bad, are the two wheels, the three Gunas are its flagstaffs, and the five vital airs are the strings.


मनोरश्मिर्बुद्धिसूतो हृन्नीडो द्वन्द्वकूबर: ।
पञ्चेन्द्रियार्थप्रक्षेप: सप्तधातुवरूथक: ॥१९॥
मन:-रश्मि:-बुद्धि-सूत: mind is the rein, intellect the charioteer
हृत्-नीड: द्वन्द्व-कूबर: heart, seat (for charioteer) the dualities, the poles पञ्च-इन्द्रिय-अर्थ-प्रक्षेप: the five senses, objects the recesses (for weapons) सप्त-धातु:-वरूथक: seven elements, the protective sheaths The mind is the rein, the intellect the charioteer, the heart is the seat of the charioteer, the dualities are the poles, the objects of the five senses are the recesses of the weapons, and the seven constituent elements are the protective sheaths.


आकूतिर्विक्रमो बाह्यो मृगतृष्णां प्रधावति ।
एकादशेन्द्रियचमू: पञ्चसूनाविनोदकृत् ॥२०॥
आकूति:-विक्रम: बाह्य: the (five) senses of action are activities outside
मृग-तृष्णाम् प्रधावति mirage (hunting ) runs after एकादश-इन्द्रिय चमू: eleven senses the army पञ्चसूना विनोद-कृत् by the five senses, hunting (pleasures) doing The five senses of actions are the activities done outside of the body, by which the jeeva runs after the mirages. The eleven senses are the army. By the five senses the jeeva goes about hunting pleasures.


संवत्सरश्चण्डवेग: कालो येनोपलक्षित: ।
तस्याहानीह गन्धर्वा गन्धर्व्यो रात्रय: स्मृता: ।
हरन्त्यायु: परिक्रान्त्या षष्ट्युत्तरशतत्रयम् ॥२१॥
संवत्सर:-चण्डवेग: the year known as Chandavega
काल: येन-उपलक्षित: time by which is denoted तस्य-अहानि-इह गन्धर्वा: its' days are here Gandharvas गन्धर्व्य: रात्रय: स्मृता: Gandharvees the nights are known हरन्ति-आयु: परिक्रान्त्या steal away the age by rotation षष्टि-उत्तर शतत्रयम् sixty more than hundred threes The year, showing the passage of time, is denoted by the name Chandavega. Its three hundred and sixty male Gandharvas and female Gandharvees are the days and the nights, who in rotation steal away the life of a human being.


कालकन्या जरा साक्षाल्लोकस्तां नाभिनन्दति ।
स्वसारं जगृहे मृत्यु: क्षयाय यवनेश्वर: ॥२२॥
काल-कन्या जरा साक्षात्- Time's daughter, old age, evidently
लोक:-ताम् न-अभिनन्दति people, her do not welcome स्वसारम् जगृहे मृत्यु: sister as took Death क्षयाय यवनेश्वर: for destruction the Yavanas lord Old age is the daughter of Time, evidently people do not welcome her. The Yavana lord, Death, took her as a sister for the destruction of the world.


आधयो व्याधयस्तस्य सैनिका यवनाश्चरा: ।
भूतोपसर्गाशुरय: प्रज्वारो द्विविधो ज्वर: ॥२३॥
आधय: व्याधय:-तस्य mental anguish physical disorders, his
सैनिका: यवना:-चरा: soldiers, Yavanas servants, भूत-उपसर्ग-आशु-रय: of the human beings torment, and quick death प्रज्वार: द्विविध: ज्वर: Prajwaara, the two types of fever (are the cause) The Yavana servants, mental anguish and physical disorder are his soldiers. To torment the human beings and to bring about their quick death is Prajwaara, the two types of fever.


एवं बहुविधैर्दु:खैर्दैवभूतात्मसम्भवै: ।
क्लिश्यमान: शतं वर्षं देहे देही तमोवृत: ॥२४॥
एवम् बहु-विधै:-दु:खै:- thus, by many sorts of sufferings
दैव-भूत-आत्म-सम्भवै: by divine agencies, or brought on by oneself क्लिश्यमान: शतम् वर्षम् being afflicted, hundred years देहे देही तम:-वृत: in the body the being, enveloped in ignorance Thus, eneveloped in ignorance, the being lives in the body for a hundred years, afflicted by many sorts of sufferings brought about by divine agencies or by ones own self.


प्राणेन्द्रियमनोधर्मानात्मन्यध्यस्य निर्गुण: ।
शेते कामलवान्ध्यायन्ममाहमिति कर्मकृत् ॥२५॥
प्राण-इन्द्रिय-मन:-धर्मान्- the vital airs, senses, mind's attributes
आत्मनि-अध्यस्य निर्गुण: on himself drawing, (in reality) attribute less शेते काम-लवान्-ध्यायन्- remains, sense-pleasure contemplating मम-अहम्-इति कर्मकृत् me mine thus actions doing The jeeva draws on himself the attributes of the vital airs, the senses and the mind, though in reality he himself is attribute-less. And thus he remains contemplating on sense pleasures and keeps performing actions with the sense of me and mine.


यदाऽऽत्मानमविज्ञाय भगवन्तं परं गुरुम् ।
पुरुषस्तु विषज्जेत गुणेषु प्रकृते: स्वदृक् ॥२६॥
यदा-आत्मानम्-अविज्ञाय till when self does not realize
भगवन्तम् परम् गुरुम् the Lord the Supreme Teacher पुरुष:-तु विषज्जेत the Jeeva indeed is attached to गुणेषु प्रकृते: स्वदृक् the gunas of Prakriti, (though) self seeing Though the jeeva is self seeing, until he realizes The Lord, The Supreme Teacher, his very own self, he is attached to the gunas of Prakriti.


गुणाभिमानी स तदा कर्माणि कुरुतेऽवश: ।
शुक्लं कृष्णं लोहितं वा यथाकर्माभिजायते ॥२७॥
गुण-अभिमानी स: तदा to Gunas attached, he then
कर्माणि कुरुते-अवश: actions performs, helplessly शुक्लम् कृष्णम् लोहितम् वा Saatvic, Taamasic, Raajasika or यथा-कर्म-अभिजायते as per the actions is born Attached to the Gunas, he then helplessly performs the Saatvik, Taamasik or Raajasik actions, and then is born in various species, in accordance to those actions.


शुक्लात्प्रकाशभूयिष्ठाँल्लोकानाप्नोति कर्हिचित् ।
दु:खोदर्कान् क्रियायासांस्तम:शोकोत्कटान् क्वचित् ॥२८॥
शुक्लात्-प्रकाश-भूयिष्ठान्- by Saatvic, in light abounding
लोकान्-आप्नोति कर्हिचित् spheres attains, sometimes दु:ख-उदर्कान् क्रिया-आयासान्- suffering causing, actions exertion giving तम:-शोक-उत्कटान् क्वचित् by Tamas sorrow dense sometimes By performing Saatvik actions, he sometimes attains the spheres which abound in light and knowledge, sometimes by Raajasik actions he attains the spheres of suffering and exertion, caused by those actions, and sometimes, by the Taamasic actions, he attains the spheres of dense sorrow.


क्वचित्पुमान् क्वचिच्च स्त्री क्वचिन्नोभयमन्धधी: ।
देवो मनुष्यस्तिर्यग्वा यथाकर्मगुणं भव: ॥२९॥
क्वचित्-पुमान् sometimes as male
क्वचित्-च स्त्री sometimes and female क्वचित्-नोभयम्-अन्धधी: sometimes without both (sex), deluded (the Jeeva) देव: मनुष्य:-तिर्यक्-वा god, human being, sub-human or यथा-कर्म-गुणम् भव: as per the actions Gunas, the birth The deluded jeeva is sometimes born as male, sometimes as female, sometimes without both the sex, god or human being or sub-human, the birth is according to the past actions and the predominant Guna.


क्षुत्परीतो यथा दीन: सारमेयो गृहं गृहम् ।
चरन् विन्दति यद्दिष्टं दण्डमोदनमेव वा ॥३०॥
क्षुत्-परीत: यथा दीन: by hunger tormented
सारमेय: गृहम् गृहम् चरन् like a poor dog, house to house going विन्दति यत्-दिष्टम् receives what is in fate दण्डम्-ओदनम्-एव वा (beating with) a staff, rice only or Just like a poor hungry dog goes from house to house, in accordance to his fate receives a beating with a staff or only rice.


तथा कामाशयो जीव उच्चावचपथा भ्रमन् ।
उपर्यधो वा मध्ये वा याति दिष्टं प्रियाप्रियम् ॥३१॥
तथा काम-आशय: जीव: in that manner by desire possessed Jeeva
उच्च-अवच-पथा भ्रमन् by high or low paths roaming उपरि-अध: वा मध्ये वा upper or lower or middle (regions) goes to याति दिष्टम् प्रिय-अप्रियम् destiny (reaps) welcome or unwelcome In that manner, the jeeva possessed by the demon of desire roams through the upper and lower paths, and goes to the higher or lower or middle regions, reaping welcome or unwelcome destiny.


दु:खेष्वेकतरेणापि दैवभूतात्महेतुषु ।
जीवस्य न व्यवच्छेद: स्याच्चेत्तत्तत्प्रतिक्रिया ॥३२॥
दु:खेषु-एकतरेण-अपि sufferings from one kind also,
दैव-भूत-आत्म-हेतुषु divine agencies, people, one selves caused by जीवस्य न व्यवच्छेद: स्यात्- of the Jeeva does not respite happen तत्-तत्-प्रतिक्रिया that (respite) is just a reaction For the jeeva there is no respite from any one of the three sufferings, caused by divine agencies, by fellow beings or by ones own body or mind. The such and such respite is just a reaction.


यथा हि पुरुषो भारं शिरसा गुरुमुद्वहन् ।
तं स्कन्धेन स आधत्ते तथा सर्वा: प्रतिक्रिया: ॥३३॥
यथा हि पुरुष: भारम् just as, a man weight
शिरसा गुरुम्-उद्वहन् by head great carries तम् स्कन्धेन स: आधत्ते that on the shoulder, he puts तथा सर्वा: प्रतिक्रिया: like that all are the remedy (respites) Just as a man carries a heavy load on his head and he puts it on one of his shoulders, it is a temporary relief. So are all the remedies, or respites.


नैकान्तत: प्रतीकार: कर्मणां कर्म केवलम् ।
द्वयं ह्यविद्योपसृतं स्वप्ने स्वप्न इवानघ ॥३४॥
न-एकान्तत: प्रतीकार: not ultimate remedy
कर्मणाम् कर्म केवलम् of the actions is action alone द्वयम् हि-अविद्यद्या-उपसृतम् both certainly, by ignorance are conceived स्वप्ने स्वप्न इव-अनघ in the dream a dream like, O Sinless One! O Sinless One! Just as a dream is no remedy for a dream, so also certainly the actions are not the ultimate remedy for the action, because both are concieved by ignorance.


अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते ।
मनसा लिङ्ग रूपेण स्वप्ने विचरतो यथा ॥३५॥
अर्थे हि-अविद्यमाने-अपि in the material indeed, though, non-existing also
संसृति:-न निवर्तते transmigration does not cease मनसा लिङ्ग रूपेण by the mind in subtle form स्वप्ने विचरत: यथा in the dream roaming just as Just as a man roams about in the dream world with the mind, in a subtle form, there is no cessation of dream experience, like that even though the material world is non-existing, the transmigration does not cease.


अथात्मनोऽर्थभूतस्य यतोऽनर्थपरम्परा ।
संसृतिस्तद्व्यवच्छेदो भक्त्या परमया गुरौ ॥३६॥
अथ-आत्मन:-अर्थ-भूतस्य Now, for the soul, eternally existent
यत:-अनर्थ-परम्परा from where (sourced) evil chain संसृति:-तत्-व्यवच्छेद: of transmigration, of that the release भक्त्या परमया गुरौ (is) by devotion supreme, in (supreme) Guru Now, for the eternally existent soul that chain of transmigration's evils, the release can only be secured by supreme devotion to the Supreme Guru.


वासुदेवे भगवति भक्तियोग: समाहित: ।
सध्रीचीनेन वैराग्यं ज्ञानं च जनयिष्यति ॥३७॥
वासुदेवे भगवति in Vaasudeva, The Lord
भक्ति-योग: समाहित: devotion implied, contact made सध्रीचीनेन वैराग्यम् firmly non-attachment ज्ञानम् च जनयिष्यति and enlightenment generates Contact made with The Lord Vaasudeva with deep devotion implied firmly, generates non attachment and enlightenment.


सोऽचिरादेव राजर्षे स्यादच्युतकथाश्रय: ।
शृण्वत: श्रद्धानस्य नित्यदा स्यादधीयत: ॥३८॥
स:-अचिरात्-एव राजर्षे that contact soon only, O King!
स्यात्-अच्युत- may be by the immortal Lord's कथा-आश्रय: stories depending on शृण्वत: श्रद्धानस्य listening to with reverence नित्यदा स्यात्-अधीयत: everyday becomes for the one who studies them O King! That contact may soon be by depending on and by everyday listening to the stories of the immortal Lord and it also comes by studying the stories.


यत्र भागवता राजन् साधवो विशदाशया: ।
भगवद्गुणानुकथनश्रवणव्यग्रचेतस: ॥३९॥
यत्र भागवता राजन् where devotees, O King!
साधव: विशद्-आदाशया: are pious and well-meaning भगवद्-गुण-अनुकथन- Lord's praises to repeat and श्रवण व्यग्र-चेतस: to listen eager minded O King! Where the devotees are pious and well meaning and eager in the mind to repeat and to listen to the praises of The Lord…


तस्मिन्महन्मुखरिता मधुभिच्चरित्रपीयूषशेषसरित: परित: स्रवन्ति ।
ता ये पिबन्त्यवितृषो नृप गाढकर्णैस्तान्न स्पृशन्त्यशनतृड्भयशोकमोहा: ॥४०॥
तस्मिन्-महत्-मुखरिता: there, by exalted souls related
मधुभित्-चरित्र-पीयूष- Madhusoodana stories nectar, शेष-सरित: परित: स्रवन्ति in all directions, like streams, all around flow ता: ये पिबन्ति-अवितृष: them who so ever drinks un-satiated नृप गाढ-कर्णै:- O King! intently with the ears तान्-न स्पृशन्ति-अशन- to them do not touch hunger तृड्-भय-शोक-मोहा: thirst, fear, grief or infatuation O King! There, related by exalted souls, freely flow all around the streams of the nectar stories of Lord Madhusoodana. Who so ever drinks from those streams with intent ears , ever unsatiated, to them, hunger, thirst, fear, grief, or infatuation does not touch.


एतैरुपद्रुतो नित्यं जीवलोक: स्वभावजै: ।
न करोति हरेर्नूनं कथामृतनिधौ रतिम् ॥४१॥
एतै:-उपद्रुत: नित्यम् by these harassed, ever
जीव-लोक: स्वभावजै: people by nature caused न करोति हरे:-नूनम् does not take, in Hari's of course कथा-अमृत-निधौ रतिम् stories nectar ocean delight Always harassed by these nature caused enemies, people do not take delight in the ocean of nectar like Hari's stories.


प्रजापतिपति: साक्षाद्भगवान् गिरिशो मनु: ।
दक्षादय: प्रजाध्यक्षा नैष्ठिका: सनकादय: ॥४२॥
प्रजापति-पति: साक्षात्- presiding over the procreation, Lord Brahmaa Himself
भगवान् गिरिश: मनु: Lord Shankara, Manu, दक्ष-आदय: प्रजा-अध्यक्षा: Daksha and others, of creation the lords नैष्ठिका: सनकादय: perpetual celibates Sanakas and others The presiding diety over procreation, Lord Brahmaa, Lord Shakara, Himself, Manu Daksha, and other lords of the creation, the perpetual celibates, Sanakas and others…


मरीचिरत्र्यङ्गिरसौ पुलस्त्य: पुलह: क्रतु: ।
भृगुर्वसिष्ठ इत्येते मदन्ता ब्रह्मवादिन: ॥४३॥
मरीचि:-अत्रि-अङ्गिरसौ Mareechi, Atri, Angirasa,
पुलस्त्य: पुलह: क्रतु: Pulastya, Pulaha, Kratu, भृगु:-वसिष्ठ इति-एते Bhrigu, Vashishtha, this and these मत्-अन्ता: ब्रह्म-वादिन: me even, the Brahma knowers Mareechee, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vashishtha, this and these me even, the Brahma knowers….


अथापि वाचस्पतयस्तपोविद्यासमाधिभि: ।
पश्यन्तोऽपि न पश्यन्ति पश्यन्तं परमेश्वरम् ॥४४॥
अथ-अपि वाच:-पतय:- now also, of speech the masters
तप:-विद्या-समाधिभि: by asceticism, knowledge or concentration पश्यन्त:-अपि न पश्यन्ति (trying) to perceive also do not perceive पश्यन्तम् परमेश्वरम् The Seer The Supreme Lord Even now also, the masters of the speeches, by asceticism, knowledge or by concentration, trying to perceive also do not perceive The Seer The Supreme Lord.


शब्दब्रह्मणि दुष्पारे चरन्त उरुविस्तरे ।
मन्त्रलिङ्गैर्व्यवच्छिन्नं भजन्तो न विदु: परम् ॥४५॥
शब्द-ब्रह्मणि दुष्पारे in the Vedas endless
चरन्त: उरु-विस्तरे delving, of great expanse मन्त्र-लिङ्गै:-व्यवच्छिन्नम् by Mantras described भजन्त: न विदु: परम् praying also, do not know The Supreme Delving in the vast expanse of the endless Vedas, and praying to Indra and others described there in, also, one does not know The Supreme.


यदा यमनुगृह्णाति भगवानात्मभावित: ।
स जहाति मतिं लोके वेदे च परिनिष्ठिताम् ॥४६॥
यदा यम्-अनुगृह्णाति when, him graces
भगवान्-आत्म-भावित: The Lord, in the heart contemplated on स: जहाति मतिम् he gives up faith लोके वेदे च in the worldly and Vedic (rituals) परिनिष्ठिताम् deep-rooted When, The Lord is constantly contemplated upon in the heart, he showers his grace on some blessed devotee, who then gives up his faith in the deep rooted worldly and Vedic rituals.


तस्मात्कर्मसु बर्हिष्मन्नज्ञानादर्थकाशिषु ।
मार्थदृष्टिं कृथा: श्रोत्रस्पर्शिष्वस्पृष्टवस्तुषु ॥४७॥
तस्मात्-कर्मसु बर्हिष्मन्- therefore in rituals, O Barhishman!
अज्ञानात्-अर्थ-काशिषु led by ignorance real illusion (giving) मा-अर्थ-दृष्टिम् कृथा: do not with real vision regard श्रोत्र-स्पर्शिषु- to hear appealing अस्पृष्ट-वस्तुषु not touching the Ultimate Reality Therefore, O Barhishmaan! Led by ignorance, do not give any thought to the rituals which give the illusion of Reality, and are only appealing to hear, and which do not in any way touch the Ultimate Reality.


स्वं लोकं न विदुस्ते वै यत्र देवो जनार्दन: ।
आहुर्धूम्रधियो वेदं सकर्मकमतद्विद: ॥४८॥
स्वम् लोकम् न विदु:-ते वै their own self do not know they surely
यत्र देव: जनार्दन: where The Lord Janaardana, (is) आहु:-धूम्र-धिय: वेदम् speak the clouded minded, Veda सकर्मकम्-अतत्-विद: to be pertaining to rituals, not that (the Vedas) knower The people with clouded minds, surely do not know of their own selves, where there is Lord Janaardana. They speak of the Vedas as pertaining to the rituals, do not know the Vedas also.


आस्तीर्य दर्भै: प्रागग्रै: कार्त्स्येन क्षित्मण्डलम् ।
स्तब्धो बृहद्वधान्मानी कर्म नावैषि यत्परम् ।
तत्कर्म हरितोषं यत्सा विद्या तन्मतिर्यया ॥४९॥
आस्तीर्य दर्भै: प्राग्-अग्रै: spreading with (Kusha) grass, in east facing
कार्त्स्येन क्षित्मण्डलम् (covering) completely, the earth's surface स्तब्ध: बृहद्-वधात्-मानी bewildered by extended slaughter, arrogant कर्म न-अवैषि यत्-परम् the rituals do not know, (or) that which is Supreme तत्-कर्म हरि-तोषम् यत्-सा that is ritual which is pleasing to Shri Hari, which is that विद्या तत्-मति:-यया knowledge, in Him faith by which You have covered the complete surface of the earth with the east facing Kusha grass, and are awestruck by your own act of the slaughter of animals which has made you arrogant. You do not know what rituals are or that which is supreme to the rituals. The ritual is that which pleases Shri Hari, and that is knowledge which generates faith in Him.


हरिर्देहभृतामात्मा स्वयं प्रकृतिरीश्वर: ।
तत्पादमूलं शरणं यत: क्षेमो नृणामिह ॥५०॥
हरि:-देह-भृताम्-आत्मा Hari is of embodied beings the soul
स्वयम् प्रकृति:-ईश्वर: Himself, (their) cause and Lord तत्-पाद-मूलम् शरणम् His feet soles are shelter यत: क्षेम: नृणाम्-इह where is asylum of people here Hari is Himself the soul, the Lord and the cause of the embodied beings. It is in the shelter of the soles of His feet that there is assylum and protection for the people here.


स वै प्रियतमश्चात्मा यतो न भयमण्वपि ।
इति वेद स वै विद्वान् यो विद्वान् स गुरुर्हरि: ॥५१॥
स: वै प्रियतम:-च-आत्मा He indeed is most loved, and the soul
यत: न भयम्-अणु-अपि because, no fear is one atom also इति वेद स: वै विद्वान् this (who) knows, he surely is wise य: विद्वान् स: गुरु:-हरि: who is wise, he is Guru Shree Hari Indeed He is the most loved One and He is Himself the soul, because there is not a bit of fear of Him. The person who knows this truth, is surely wise, and he who is wise is The Guru Shree Hari.


नारद उवाच- Naarada said - प्रश्नं एवं हि संछिन्नो भवत: पुरुषर्षभ ।
अत्र मे वदतो गुह्यं निशामय सुनिश्चितम् ॥५२॥
प्रश्नम् एवम् हि संछिन्न: question like this of course, answered
भवत: पुरुषर्षभ of yours, O jewel among men! अत्र मे वदत: गुह्यम् here by me being said, hidden (truth) निशामय सुनिश्चितम् hear, well established O jewel among men! Like this, your question has been answered here. Now listen to the well established hidden truth, which I tell you.


क्षुद्रश्चरं सुमनसां शरणे मिथित्वा रक्तं षडङ्घ्रिगणसामसु लुब्धकर्णम् ।
अग्रे वृकानसुतृपोऽविगणय्य यान्तं पृष्ठे मृगं मृगय लुब्धकबाणभिन्नम् ॥५३॥
क्षुद्र:-चरम् grass eating
सुमनसाम् शरणे in flowers sheltered मिथित्वा रक्तम् with she deer consorting षडङ्घ्रि-गण-सामसु for honeybees' humming लुब्ध-कर्णम् greeting ears अग्रे वृकान्- in front the wolves असु-तृप:-अविगणय्य for life thirsting not caring for यान्तम् पृष्ठे coming behind मृगम् मृगय the deer look for लुब्धक-बाण-भिन्नम् by hunter arrows pierced Look for the deer, accompanied by the female deer, eating soft grass, in the shelter of flower beds, enchanted by the sweet humming of the honey bees, is unaware of the wolves thirsting for its blood in front of him, and is pierced by the arrows of the hunter from behind.


अस्य-अर्थ: -
सुमनस्सधर्मणां स्त्रीणां शरण आश्रमे पुष्पमधुगन्धवत्क्षुद्रतमं काम्यकर्मविपाकजं
कामसुखलवं जैह्व्यौपस्थ्यादि विचिन्वन्तं मिथूनीभूय तदभिनिवेशित मनसं
षडङ्घ्रिगणसामगीतवदतिमनोहरवनितादिजनालापेष्वतितरामतिप्रलोभितकर्णमग्रे
वृकयूथवदात्मन आयुर्हरतोऽहोरात्रान्तान् काललवविशेषानविगणय्य गृहेषु
विहरन्तं पृष्ठत एव परोक्षमनुप्रवृत्तो लुब्धक: कृतान्तोऽन्त:शरेण यमिह पराविध्यति
तमिममात्मानमहो राजन् भिन्नहृदयं द्रष्टुमर्हसीति ॥५४॥
सुमन:-सधर्मणाम् स्त्रीणाम् flowers like delicate, of the women's
शरणे आश्रमे sheltered, in houses of blossoms पुष्प-मधु-गन्ध-वत्-क्षुद्रतमम् flowers honey odour like insignificant काम्य-कर्म-विपाकजम् desired actions resulting in काम-सुख-लवम् sensuous pleasures fleeting जैह्व्य-औपस्थ्य-आदि tongue and genitive organs etc., विचिन्वन्तम् मिथूनी-भूय delighting in, pairing with (them) तद्-अभिनिवेशित मनसम् and in them giving the mind षडङ्घ्रि-गण सामगीत-वत्-अति bees swarms humming music like very मनोहर-वनिता-आदि charming women and others जन-आलापेषु-अतितराम- people's talks completely अति-प्रलोभित-कर्णम्- very much lured ears अग्रे वृक-यूथ-वत्- in front wolves pack like आत्मन: आयु:-हरत:- own life preying upon अहो-रात्र-अन्तान् day and night's end काल-लव-विशेषान्- time's moments each अविगणय्य गृहेषु विहरन्तम् unheeding, in home enjoying पृष्ठत: एव परोक्षम्-अनुप्रवृत्त: at the back only, secretly entering लुब्धक: कृतान्त:-अन्त:शरेण hunter Time (Death), with a veiled arrow यम्-इह पराविध्यति whom here well pierces, तम्-इमम्-आत्मानम्- that this Jeeva अहो राजन् भिन्न-हृदयम् Alas O King! (you), pierced in the heart द्रष्टुम्-अर्हसि-इति to ponder you are capable, this O King! You are capable to ponder on this, that you yourself is the one who is seeking the fleeting insignificant sense pleasures. Pleasures of taste and copulation. Insignificant like the odour of honey in the flowers. You are living in the house full of women who are like flowers that fade too soon. You pair with them and give all your mind to them, with your ears lured by the charming talks of the women and the children like the humming of the swarms of bees. You enjoy living in the home not heeding to the moments culminating into niight and day that prey on your life like a pack of wolves, in front of you. And then Death as the hunter sneeks on you and strikes from behind with a veiled arrow piercing your heart.


स त्वं विचक्ष्य मृगचेष्टितमात्मनोऽन्तश्चित्तं नियच्छ हृदि कर्णधुनीं च चित्ते ।
जह्यङ्गनाश्रममसत्तमयूथगाथं प्रीणीहि हंसशरणं विरम क्रमेण ॥५५॥
स: त्वम् विचक्ष्य that you give a thought to
मृग-चेष्टितम्- a deer's life आत्मन:-अन्त:-चित्तम् your own in the inside the mind नियच्छ हृदि restrain in the heart कर्ण-धुनीं च चित्ते the ear's (outward) flow in the mind जहि-अङ्गना-आश्रमम्- give up the householders' life असत्तम-यूथ-गाथम् and the unrighteous parables प्रीणीहि हंस-शरणम् please The Lord, The Shelter विरम क्रमेण withdraw gradually That you, now give a thought to the ways of the deer life. Restrain your own mind in your heart and the outside flow of the ears in the mind. Give up the life of a householder, and the parables of unrighteous people. Please The Lord, The Shelter and gradually give up every thing else.


राजा उवाच - The King said - श्रुतमन्वीक्षीतं ब्रह्मन् भगवान् यदभाषत ।
नैतज्जानन्त्युपाध्याया: किं न ब्रुयुर्विदुर्यदि ॥५६॥
श्रुतम्-अन्वीक्षीतम् have heard and pondered upon
ब्रह्मन् भगवान् यत्-अभाषत O Brahman Lord! what (you) said न-एतत्-जानन्ति-उपाध्याया: not this know the preceptors किम् न ब्रुयु:-विदु:-यदि will not they say, know if O Brahman Lord! I have heard and pondered on what you have said. It seems that my preceptors do not know of this. Had they known, wouldn't they have said about this?


संशयोऽत्र तु मे विप्र संछिन्नस्तत्कृतो महान् ।
ऋषयोऽपि हि मुह्यन्ति यत्र नेन्द्रियवृत्तय: ॥५७॥
संशय:-अत्र तु मे doubt here indeed mine
विप्र संछिन्न:- O Braahmana sage! is fully cleared तत्-कृत: महान् by them caused great ऋषय:-अपि हि मुह्यन्ति sage also of course are bewildered यत्र न-इन्द्रिय-वृत्तय: where do not the senses reach O Braahmana Sage! The great doubt in my mind is fully cleared by you, which was of course caused by the words of the preceptors. The region where the senses do not have an access, there , even the sages are bewildered.


कर्माण्यारभते येन पुमानिह विहाय तम् ।
अमुत्रान्येन देहेन जुष्टानि स यदश्नुते ॥५८॥
कर्माणि-आरभते येन the actions performs by which
पुमान्-इह विहाय तम् man here, leaving that अमुत्र-अन्येन देहेन elsewhere, by another body जुष्टानि स: यत्-अश्नुते fruits (of action) he, because reaps Because, a man performs actions in a body and then leaving that, in another body and in another place, he reaps the fruits of his actions.


इति वेदविदां वाद: श्रुयते तत्र तत्र ह ।
कर्म यत्क्रियते प्रोक्तं परोक्षं न प्रकाशते ॥५९॥
इति वेद-विदाम् वाद: this by the Vedas' knowers, doctrine
श्रुयते तत्र तत्र ह is heard every where indeed कर्म यत्-क्रियते प्रोक्तम् action which is performed, recommended (by Vedas) परोक्षम् न प्रकाशते (become) invisible, do not reveal (the results) This doctrine of the Veda knowing people is heard every where, indeed. But, the actions performed as recommended by the Vedas, become invisible, how do they then reveal the results?


नारद उवाच - Naarada said - येनैवारभते कर्म तेनैवामुत्र तत्पुमान् ।
भुङ्क्ते ह्यव्यवधानेन लिङ्गेन मनसा स्वयम् ॥६०॥
येन-एव-आरभते कर्म by which alone performs actions
तेन-एव-अमुत्र तत्-पुमान् by that only, hereafter, that person भुङ्क्ते हि-अव्यवधानेन experiences indeed, uninterruptedly लिङ्गेन मनसा स्वयम् by the subtle mind, himself The jeeva himself uninterruptedly, experiences the results of the actions by that same subtle mind, hereafter, by which alone he had performed the actions.


शयानमिममुत्सृज्य श्वसन्तं पुरुषो यथा ।
कर्मात्मन्याहितं भुङ्क्ते तादृशेनेतरेण वा ॥६१॥
शयानम्-इमम्-उत्सृज्य in sleep, this, leaves
श्वसन्तम् पुरुष: यथा breathing, man like कर्म-आत्मनि-आहितम् the action (fruit) in self ingrained भुङ्क्ते तादृशेन-इतरेण वा experiences by that like, or by other species Just as a man in sleep leaves this breathing body and experiences the dream, he experiences the ingrained fruits of actions, through this body or through the other bodies of species.


ममैते मनसा यद्यदसावहमिति ब्रुवन् ।
गृह्णीयात्तत्पुमान् राद्धं कर्म येन पुनर्भव: ॥६२॥
मम-एते मनसा यत्-यत्- mine these, with mind to what all
असौ-अहम्-इति ब्रुवन् 'this I am' thus saying गृह्णीयात्-तत्-पुमान् acquires that the person राद्धम् कर्म येन पुनर्भव: performed actions, by which rebirth happens That person with his mind saying 'this I am, and these are mine', to what so ever attaches, and so performs actions, by that acquires rebirth.


यथानुमीयते चित्तमुभयैरिन्द्रियेहितै: ।
एवं प्राग्देहजं कर्म लक्ष्यते चित्तवृत्तिभि: ॥६३॥
यथा-अनुमीयते चित्तम्- just as is inferred the mind
उभयै:-इन्द्रिय-ईहितै: by both senses (of perception and action) performance एवम् प्राक्-देहजम् कर्म thus, previous body's performed actions लक्ष्यते चित्त-वृत्तिभि: are inferred by the mental propensities Just as the mind of a jeeva is inferred by the performance of both the senses, that of perception and action, so the actions of the previous birth is inferred by the mental attitude.


नानूभूतं क्व चानेन देहेनादृष्टमश्रुतम् ।
कदाचिदुपलभ्येत यद्रूपं यादृगात्मनि ॥६४॥
न-अनूभूतम् क्व च-अनेन not experienced anywhere and by this
देहेन-अदृष्टम्-अश्रुतम् body unseen unheard कदाचित्-उपलभ्येत यत्- ever (may be) experienced that रूपम् यादृक्-आत्मनि form as is in the mind That which is not experienced anywhere, and unseen and unheard of by this body, that form may be experienced by the mind in its actual form.


तेनास्य तादृशं राजँल्लिङ्गिनो देहसम्भवम् ।
श्रद्धत्स्वाननुभूतोऽर्थो न मन: स्प्रष्टुमर्हति ॥६५॥
तेन-अस्य तादृशम् राजन्- therefore of this, of that kind, O King!
लिङ्गिन: देह-सम्भवम् Jeeva, body identified श्रद्धत्स्व-अननुभूत:-अर्थ: do understand, not experienced object न मन: स्प्रष्टुम्-अर्हति not mind to touch is capable O King! Therefore, understand that, that kind of object experience which this Jeeva body identified has not experienced, the mind is not capable to touch (experience)it.


मन एव मनुष्यस्य पूर्वरूपाणि शंसति ।
भविष्यतश्च भद्रं ते तथैव न भविष्यत: ॥६६॥
मन: एव मनुष्यस्य mind only of a man
पूर्व-रूपाणि शंसति former existences reveals भविष्यत:-च भद्रम् ते future (ones) and, Blessings to you! तथा-एव न भविष्यत: and likewise of not being born Blessings to you! A man's mind only reveals his former existences and also his future rebirths, and likewise, if there is not to be rebirth.


अदृष्टमश्रुतं चात्र क्वचिन्मनसि दृश्यते ।
यथा तथानुमन्तव्यं देशकालक्रियाश्रयम् ॥६७॥
अदृष्टम्-अश्रुतम् च-अत्र unseen and unheard of, and here
क्वचित्-मनसि दृश्यते sometimes, in mind is seen यथा तथा-अनुमन्तव्यम् this that, must be considered देश-काल-क्रिया-आश्रयम् place, time, action pertaining to Sometimes, when, some thing is seen in the mind which is not seen or heard of before, that, pertaining to a particular place, time or action, must be considered being of present situation consequence.


सर्वे क्रमानुरोधेन मनसीन्द्रियगोचरा: ।
आयान्ति वर्गशो यान्ति सर्वे समनसो जना: ॥६८॥
सर्वे क्रम-अनुरोधेन all, by sequence prompted
मनसि इन्द्रिय-गोचरा: in the mind, the senses' objects आयान्ति वर्गश: यान्ति come in groups, disappear (on being experienced) सर्वे समनस: जना: all are endowed with mind the beings In the mind all the objects of senses come prompted by sequence, and then disappear in groups after being experienced. All the beings are endowed with mind.


सत्त्वैकनिष्ठे मनसि भगवत्पार्श्ववर्तिनि ।
तमश्चन्द्रमसीवेदमुपरज्यावभासते ॥६९॥
सत्त्व-एकनिष्ठे मनसि in Sattva solely established, when the mind
भगवत्-पार्श्व-वर्तिनि by Lord's side being तम:-चन्द्रमसि-इव- darkness (Raahu) in moon like इदम्-उपरज्य-अवभासते this (universe) enlightened, shows (itself) In the mind which is solely established in Sattva, and is by the side of the Lord, as in meditation, this whole universe shows itself, just like the darness, Raahu, shows itself in the light of the moon at lunar eclipse.


नाहं ममेति भावोऽयं पुरुषे व्यवधीयते ।
यावद् बुद्धिमनोऽक्षार्थगुणव्यूहो ह्यनादिमान् ॥७०॥
न-अहम् मम-इति भाव:-अयम् does not 'I', 'mine' thus, feeling this
पुरुषे व्यवधीयते in man ends यावत् बुद्धि-मन:-अक्ष- until, intellect, mind, sense अर्थ:-गुण-व्यूह: and objects, the gunas' combinations हि-अनादिमान् indeed the subtle body The feeling of 'I' and 'mine', thus, does not end until the subtle body, the product of the intellect, mind, senses, and their objects and the combination of gunas persists.


सुप्तिमूर्च्छोपतापेषु प्राणायनविघातत: ।
नेहतेऽहमिति ज्ञानं मृत्युप्रज्वारयोरपि ॥७१॥
सुप्ति-मूर्च्छा-उपतापेषु in deep sleep, unconscious state, in stupor
प्राणायन-विघातत: the senses being suspended न-ईहते-अहम्-इति ज्ञानम् does not know, Me, this awareness मृत्यु-प्रज्वारय:-अपि at the time of death and also high fever At the time of deep sleep, in unconscious state, in stupor, at the time of death, also in high fever, the jeeva does not know of the 'mine' awareness, because the senses are suspended.


गर्भे बाल्येऽप्यपौष्कल्यादेकादशविधं तदा ।
लिङ्गं न दृश्यते यून: कुह्वाम् चन्द्रमसो यथा ॥७२॥
गर्भे बाल्ये-अपि- in the womb, in infancy also
अपौष्कल्यात्- being undeveloped एकादश-विधम् तदा the eleven kinds then लिङ्गम् न दृश्यते यून: Indriyas are not perceived in youth (distinctly perceived) कुह्वाम् चन्द्रमस: यथा on the new moon night the moon like The eleven Indriyas, senses, which are distinctly percieved at the time of youth are not percieved in the womb and also in infancy, just as the moon is not seen on the new moon night.


अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते ।
ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥७३॥
अर्थे हि-अविद्यमाने-अपि the world indeed, not existing even (though)
संसृति:-न निवर्तते the cycle of birth and death does not cease ध्यायत: विषयान्-अस्य thinking constantly about the senses, the Java's, स्वप्ने-अनर्थ-आगम: यथा in the dream false experiences just as Even though this world does not exist, the Jiva's cycle of birth and death does not cease, because he is constantly thinking of the senses, just as, he goes through false experiences in the dream.


एवं पञ्चविधं लिङ्गं त्रिवृत् षोडशविस्तृतम् ।
एष चेतनया युक्तो जीव इत्यभिधीयते ॥७४॥
एवम् पञ्च-विधम् लिङ्गम् in this manner, by five subtle elements, the subtle body
त्रिवृत् षोडश-विस्तृतम् with three gunas, sixteen elements developed एष: चेतनया युक्त: this with consciousness endowed जीव: इति-अभिधीयते Jiva, thus is called In this manner, this subtle body of five subtle elements and the three gunas, developed into sixteen elements, is endowed with consciousness and is called the Jiva.


अनेन पुरुषो देहानुपादत्ते विमुञ्चति ।
हर्षं शोकं भयं दु:खं सुखं चानेन विन्दति ॥७५॥
अनेन पुरुष: देहान्- through this, a person, bodies
उपादत्ते विमुञ्चति assumes, casts off हर्षम् शोकम् भयम् दु:खम् joy, sorrow, fear, pain सुखम् च-अनेन विन्दति pleasure and by this experiences It is through this subtle body that a person assumes and casts off bodies, and through this only experiences joy, sorrow, fear, pain and pleasure.


यथा तृणजलूकेयं नापयात्यपयाति च ।
न त्यजेन्म्रियमाणोऽपि प्राग्देहाभिमतिं जन: ॥७६॥
यथा तृण-जलूक-इयम् as a straw the caterpillar, this
न-अपयाति-अपयाति च does not leave, leaves and न त्यजेत्-म्रियमाण:-अपि does not give up in death also प्राक्-देह-अभिमतिम् जन: previous bodies identification the Jiva Just as a caterpillar does not leave the hold of the straw, and leaves it only when it finds another one, this Jiva does not give up the identification with the previous body even in death.


यावदन्यं न विन्देत व्यवधानेन कर्मणाम् ।
मन एव मनुष्येन्द्र भूतानां भवभावनम् ॥७७॥
यावत्-अन्यम् न विन्देत until another does not get
व्यवधानेन कर्मणाम् at the exhaustion of the Karmas मन एव मनुष्येन्द्र mind alone, O Ruler of men! भूतानाम् भव-भावनम् of the living beings, bringing birth the cause Until the being does not get another body on the exhaustion of the Karmas, he is attached to the previous body. O Ruler of men! Mind alone is the cause of bringing about the birth and death of the beings.


यदाक्षैश्चरितान् ध्यायन् कर्माण्याचिनुतेऽसकृत् ।
सति कर्मण्यविद्यायां बन्ध: कर्मण्यनात्मन: ॥७८॥
यदा-अक्षै:-चरितान् ध्यायन् when through sense, the pleasures thinking of
कर्माणि-आचिनुते-असकृत् actions performs again and again सति कर्माणि-अविद्यायाम् being (involved) in the action, because of ignorance, बन्ध: कर्मणि-अनात्मन: is bound by the Karmas of that body As long as a being keeps on again and again performing actions through the senses thinking of the pleasures of those senses, he is bound by the Karmas of that body by which they are performed.


अतस्तदपवादार्थं भज सर्वात्मना हरिम् ।
पश्यंस्तदात्मकं विश्वं स्थित्युत्पत्त्यप्यया यत: ॥७९॥
अत:-तत्-अपवाद-अर्थम् therefore, it to rid, for the purpose
भज सर्व-आत्मना हरिम् worship by all being Shree Hari पश्यन्-तत्-आत्मकम् विश्वम् observing Him containing this world स्थिति-उत्पत्ति-अप्यया: यत: preserved, created, and dissolved from where Therefore with all your being worship Shree Hari, observing Him as contained in the whole world, and from where it is created sustained and where in it is dissolved.


मैत्रेय उवाच - Maitreya said - भागवतमुख्यो भगवान्नारदो हंसयोर्गतिम् ।
प्रदर्श्य ह्यमुमामन्त्र्य सिद्धलोकं ततोऽगमत् ॥८०॥
भागवत-मुख्य: भगवान्- the devotee's foremost, glorious
नारद: हंसयो:-गतिम् Naarada, of the soul and Over soul true nature प्रदर्श्य हि-अमुम्-आमन्त्र्य having revealed indeed to him, taking leave, सिद्ध-लोकम् तत:-अगमत् to the Siddhas' abode then proceeded The foremost of the devotees, the glorious Naarada, having thus revealed the true nature of the soul and Oversoul to Praacheenabari, then took his leave, and proceeded to the realm of the Siddhas.


प्राचीनबर्ही राजर्षि: प्रजासर्गाभिरक्षणे ।
आदिश्य पुत्रानगमत्तपसे कपिलाश्रमम् ॥८१॥
प्राचीनबर्ही राजर्षि: Praacheenabarhi, the royal sage
प्रजा-सर्ग-अभिरक्षणे in the peoples' well-being to care आदिश्य पुत्रान्-अगमत्- appointed his sons, went तपसे कपिल-आश्रमम् for asceticism, to Kapila's hermitage The royal sage, Praacheenabarhi, then appointed his sons in the care of the wel-being of the people, and retired to the hermitage of Kapila to practice asceticism.


तत्रैकाग्रमना वीरो गोविन्दचरणाम्बुजम् ।
विमुक्तसङ्गोऽनुभजन् भक्त्या तत्साम्यतामगात् ॥८२॥
तत्र-एकाग्र-मना वीर: there, with concentrated mind, the hero
गोविन्द-चरण-अम्बुजम् Govinda feet lotuses विमुक्त-सङ्ग:-अनुभजन् detached of all attachments, worshipping भक्त्या तत्-साम्यताम्-अगात् with devotion, His similar form attained There, with a concentrated mind, detached of all attachments, the hero worshipped the lotus feet of Govinda with devotion and attained His similar form.


एतदध्यात्मपारोक्ष्यं गीतं देवर्षिणानघ ।
य: श्रावयेद्य: शृणुयात्स लिङ्गेन विमुच्यते ॥८३॥
एतत्-अध्यात्म-पारोक्ष्यम् this, allegoric dissertation on the Spirit
गीतम् देवर्षिणा-अनघ rendered by the divine sage Naarada, O Sinless Vidura! य: श्रावयेत्-य: शृणुयात्- who so ever reads, and who so ever listens to स: लिङ्गेन विमुच्यते he is from the subtle body is rid O Sinless Vidura! This allegoric dissertation of the Spirit rendered by the divine sage Naarada, who so ever reads, and who so ever listens to, is rid of the subtle body.


एतन्मुकुन्दयशसा भुवनं पुनानं
देवर्षिवर्यमुखनि:सृतमात्मशौचम् ।
य: कीर्त्यमानमधिगच्छति पारमेष्ठ्यं
नास्मिन् भवे भ्रमति मुक्तसमस्तबन्ध: ॥८४॥
एतत्-मुकुन्द-यशसा this by Mukunda's glory
भुवनम् पुनानम् the worlds sanctifying देवर्षिवर्य-मुख-नि:सृतम्- from the celestial sage's lips issued आत्म-शौचम् self-purifying य: कीर्त्यमानम्- whoever sings अधिगच्छति पारमेष्ठ्यम् achieves the highest reward न-अस्मिन् भवे भ्रमति and not in this whirligig world revolves मुक्त-समस्त-बन्ध: freed of all bondages The glory of Mukunda, issued from the lips of the celestial sage, is world sanctifying and self-purifying. He who sings it, achieves the highest reward of beatitude, is freed of all bondages, and does not revolve in the whirligig of the world.


अध्यात्मपारोक्ष्यमिदं मयाधिगतमद्भुतम् ।
एवं स्त्रियाऽऽश्रम: पुंसश्छिन्नोऽमुत्र च संशय: ॥८५॥
अध्यात्म-पारोक्ष्यम्-इदम् pertaining to the Spirit, teaching this,
मया-अधिगतम्-अद्भुतम् by me is understood, wonderful एवम् स्त्रिया-आश्रम: पुंस:- so that from the woman (intellect) attached Jeeva छिन्न:-अमुत्र च संशय: is eradicated and in this (subject) and doubt I have understood the wonderful teaching pertaining to the Spirit, so that the bondage from the woman, ie, the intellect is eradicated as well the doubts regarding this subject are also eradicated.


इति श्रीमद्भागवते महापुराणे पारमहंस्याम् संहितायां चतुर्थस्कन्धे पुरञ्जनोपाख्याने एकोन्त्रिंश: अध्याय समाप्त: ॥२९॥ Thus ends the twenty-ninth discourse entitled, ' The Dialogue between king Praacheenabarhi and the sage Naarada, in Book Four of the great and glorious Bhaagavata-Puraana.