Shloka 28
Nārada Instructs Prācīnabarhiṣat: The Purañjana Narrative Begins
City of Nine Gates
त्वं ह्रीर्भवान्यस्यथ वाग्रमा पतिं विचिन्वती किं मुनिवद्रहो वने । त्वदङ्घ्रिकामाप्तसमस्तकामं क्व पद्मकोश: पतित: कराग्रात् ॥ २८ ॥
tvaṁ hrīr bhavāny asy atha vāg ramā patiṁ vicinvatī kiṁ munivad raho vane tvad-aṅghri-kāmāpta-samasta-kāmaṁ kva padma-kośaḥ patitaḥ karāgrāt
O beautiful girl, you seem like Śrī Lakṣmī, like Bhavānī, or like Sarasvatī, the consort of Brahmā; yet why do you wander in this forest, silent like a sage? Are you seeking your husband? Whoever he may be, knowing your steadfast devotion, he will attain all opulences. You appear to me as Lakṣmī, yet I do not see the lotus in your hand—where has that lotus fallen from your fingertips, or where have you cast it?
Everyone thinks that his intelligence is perfect. Sometimes one employs his intelligence in the worship of Umā, the wife of Lord Śiva, in order to obtain a beautiful wife. Sometimes, when one wants to become as learned as Lord Brahmā, he employs his intelligence in the worship of the goddess of learning, Sarasvatī. Sometimes, when one wishes to become as opulent as Lord Viṣṇu, he worships the goddess of fortune, Lakṣmī. In this verse all these inquiries are made by King Purañjana, the living entity who is bewildered and does not know how to employ his intelligence. Intelligence should be employed in the service of the Supreme Personality of Godhead. As soon as one uses his intelligence in this way, the goddess of fortune automatically becomes favorable to him. The goddess of fortune, Lakṣmī, never remains without her husband, Lord Viṣṇu. Consequently, when one worships Lord Viṣṇu he automatically obtains the favor of the goddess of fortune. One should not, like Rāvaṇa, worship the goddess of fortune alone, for she cannot remain long without her husband. Thus her other name is Cañcalā, or “restless.” In this verse it is clear that Purañjana is representing our intelligence while he is talking with the girl. He not only appreciated the shyness of the girl but actually became more and more attracted by that shyness. He was actually thinking of becoming her husband and consequently was asking her whether she was thinking of her prospective husband or whether she was married. This is an example of bhoga-icchā, the desire for enjoyment. One who is attracted by such desires becomes conditioned in this material world, and one who is not so attracted attains liberation. King Purañjana was appreciating the beauty of the girl as if she were the goddess of fortune, but at the same time he was careful to understand that the goddess of fortune cannot be enjoyed by anyone except Lord Viṣṇu. Since he doubted whether the girl was the goddess of fortune, he inquired about the lotus flower she was not holding. The material world is also the goddess of fortune because the material energy works under the direction of Lord Viṣṇu, as stated in Bhagavad-gītā ( mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ).
FAQs
The verse poetically implies that true fulfillment is obtained by taking shelter of the divine (the lotus feet), where worldly longing is pacified and higher satisfaction is found.
He sees extraordinary beauty and qualities in her and, in wonder, likens her to goddesses—Pārvatī (ideal consort) and Sarasvatī (refined speech/virtue)—as he seeks a suitable partner.
It warns against chasing fulfillment only through external relationships and possessions, and points to lasting contentment through spiritual shelter—devotion, discipline, and inner refinement.