Shloka 2
Yayāti, Devayānī, Śarmiṣṭhā, and the Exchange of Youth: The Unsatisfied Nature of Desire
राज्यं नैच्छद् यति: पित्रा दत्तं तत्परिणामवित् । यत्र प्रविष्ट: पुरुष आत्मानं नावबुध्यते ॥ २ ॥
rājyaṁ naicchad yatiḥ pitrā dattaṁ tat-pariṇāmavit yatra praviṣṭaḥ puruṣa ātmānaṁ nāvabudhyate
যতিয়ে পিতৃদত্ত ৰাজ্য গ্ৰহণ নকৰিলে, কাৰণ তেওঁ পৰিণাম জানিছিল; ৰাজপদত প্ৰৱেশ কৰিলে মানুহে আত্মতত্ত্ব বুজিব নোৱাৰে।
Self-realization is the prime objective of human civilization, and it is regarded seriously by those who are situated in the mode of goodness and have developed the brahminical qualities. Kṣatriyas are generally endowed with material qualities conducive to gaining material wealth and enjoying sense gratification, but those who are spiritually advanced are not interested in material opulence. Indeed, they accept only the bare necessities for a life of spiritual advancement in self-realization. It is specifically mentioned here that if one enters political life, especially in the modern day, one loses the chance for human perfection. Nonetheless, one can attain the highest perfection if one hears Śrīmad-Bhāgavatam. This hearing is described as nityaṁ bhāgavata-sevayā. Mahārāja Parīkṣit was involved in politics, but because at the end of his life he heard Śrīmad-Bhāgavatam from Śukadeva Gosvāmī, he attained perfection very easily. Śrī Caitanya Mahāprabhu has therefore suggested:
FAQs
This verse states that Yati refused the kingdom because he knew that entering royal enjoyment makes one forget the self; it highlights vairāgya as a protection for self-realization.
Yati understood the harmful end-result of royal involvement—entanglement in power and pleasure—so he chose renunciation rather than rulership.
Pursue duties without becoming absorbed in status and enjoyment; keep spiritual identity and remembrance of God central so external roles do not eclipse self-awareness.