Adhyaya 29

Verse 1

प्राचीनबर्हिरुवाच भगवंस्ते वचोऽस्माभिर्न सम्यगवगम्यते । कवयस्तद्विजानन्ति न वयं कर्ममोहिता: ॥ १ ॥

King Prācīnabarhi said: O Bhagavān, we have not fully grasped the purport of your allegorical tale of King Purañjana. Those perfected in spiritual wisdom can understand it, but we, bewildered by attachment to fruitive work, find its purpose very hard to realize.

Verse 2

नारद उवाच पुरुषं पुरञ्जनं विद्याद्यद् व्यनक्त्यात्मन: पुरम् । एकद्वित्रिचतुष्पादं बहुपादमपादकम् ॥ २ ॥

Nārada Muni continued: Know that Purañjana is the jīva, who, according to his own karma, takes up a ‘city’—a body. He transmigrates into bodies that are one-legged, two-legged, three-legged, four-legged, many-legged, or even legless; and, thinking himself the enjoyer, he is called Purañjana.

Verse 3

योऽविज्ञाताहृतस्तस्य पुरुषस्य सखेश्वर: । यन्न विज्ञायते पुम्भिर्नामभिर्वा क्रियागुणै: ॥ ३ ॥

The one I described as ‘unknown’ is Bhagavān, the Supreme Personality of Godhead—the master and eternal friend of the jīva. He cannot be realized through material names, activities, or qualities; therefore, to the conditioned soul He remains ever unknowable.

Verse 4

यदा जिघृक्षन् पुरुष: कार्त्स्‍न्येन प्रकृतेर्गुणान् । नवद्वारं द्विहस्ताङ्‌घ्रि तत्रामनुत साध्विति ॥ ४ ॥

When the jīva longs to enjoy the modes of material nature in full, he chooses—among many forms—the body with nine gates, two hands, and two legs, deeming it most fit. Thus he attains a human or deva body.

Verse 5

बुद्धिं तु प्रमदां विद्यान्ममाहमिति यत्कृतम् । यामधिष्ठाय देहेऽस्मिन् पुमान् भुङ्क्तेऽक्षभिर्गुणान् ॥ ५ ॥

Here pramadā means material intelligence—indeed, ignorance—which fashions the notions of ‘I’ and ‘mine’. Taking shelter of it, a person identifies with this body and, through the senses, enjoys and suffers the guṇas; thus the jīva becomes entrapped.

Verse 6

सखाय इन्द्रियगणा ज्ञानं कर्म च यत्कृतम् । सख्यस्तद्वृत्तय: प्राण: पञ्चवृत्तिर्यथोरग: ॥ ६ ॥

The five working senses and the five knowledge-acquiring senses are Purañjanī’s male companions. With their aid the jīva gains understanding and performs action. The senses’ various engagements are like girlfriends, and prāṇa—like a five-hooded serpent—moves through the five circulatory functions.

Verse 7

बृहद्बलं मनो विद्यादुभयेन्द्रियनायकम् । पञ्चाला: पञ्च विषया यन्मध्ये नवखं पुरम् ॥ ७ ॥

The eleventh attendant, the commander of the rest, is the mind. It leads both the knowledge-acquiring senses and the working senses. The five sense objects are the realm called Pañcāla, where enjoyment takes place; within it stands the body-city with nine gates.

Verse 8

अक्षिणी नासिके कर्णौ मुखं शिश्नगुदाविति । द्वे द्वे द्वारौ बहिर्याति यस्तदिन्द्रियसंयुत: ॥ ८ ॥

The eyes, nostrils, and ears are gates in pairs, set in their places; the mouth, genitals, and rectum are other gates. Dwelling in this nine-gated body, the jīva acts outwardly in the material world and tastes sense objects such as form and flavor.

Verse 9

अक्षिणी नासिके आस्यमिति पञ्चपुर: कृता: । दक्षिणा दक्षिण: कर्ण उत्तरा चोत्तर: स्मृत: । पश्चिमे इत्यधोद्वारौ गुदं शिश्नमिहोच्यते ॥ ९ ॥

Two eyes, two nostrils, and the mouth—these five gates are in the front. The right ear is accepted as the southern gate, and the left ear as the northern gate. The two lower gates to the west are called the rectum and the genital organ.

Verse 10

खद्योताविर्मुखी चात्र नेत्रे एकत्र निर्मिते । रूपं विभ्राजितं ताभ्यां विचष्टे चक्षुषेश्वर: ॥ १० ॥

The two gates called Khadyotā and Āvirmukhī are the pair of eyes fashioned side by side in one place. The town named Vibhrājita is to be understood as form (rūpa). Thus the lord of sight continually beholds many varieties of forms.

Verse 11

नलिनी नालिनी नासे गन्ध: सौरभ उच्यते । घ्राणोऽवधूतो मुख्यास्यं विपणो वाग्रसविद्रस: ॥ ११ ॥

The two gates named Nalinī and Nālinī are the two nostrils, and the city called Saurabha signifies fragrance. The companion called Avadhūta is the sense of smell. The gate named Mukhyā is the mouth, Vipaṇa is the power of speech, and Rasavidrasa is the sense of taste.

Verse 12

आपणो व्यवहारोऽत्र चित्रमन्धो बहूदनम् । पितृहूर्दक्षिण: कर्ण उत्तरो देवहू: स्मृत: ॥ १२ ॥

The city called Āpaṇa represents the tongue’s engagement in speech, and Bahūdana signifies the variety of foods. The right ear is known as the gate of Pitṛhū, and the left ear is remembered as the gate of Devahū.

Verse 13

प्रवृत्तं च निवृत्तं च शास्त्रं पञ्चालसंज्ञितम् । पितृयानं देवयानं श्रोत्राच्छ्रुतधराद्‌व्रजेत् ॥ १३ ॥

The scriptures that direct pravṛtti and nivṛtti are spoken of as Pañcāla. By the two ears the living being receives śruti and gains varied knowledge; through that hearing, some proceed by Pitṛyāna to Pitṛloka and others by Devayāna to Devaloka.

Verse 14

आसुरी मेढ्रमर्वाग्द्वार्व्यवायो ग्रामिणां रति: । उपस्थो दुर्मद: प्रोक्तो निऋर्तिर्गुद उच्यते ॥ १४ ॥

The lower gate called Āsurī is the genital organ; through it one approaches the city named Grāmaka, meant for sexual union, so pleasing to worldly fools. The procreative faculty is called Durmada, and the rectum is called Nirṛti.

Verse 15

वैशसं नरकं पायुर्लुब्धकोऽन्धौ तु मे श‍ृणु । हस्तपादौ पुमांस्ताभ्यां युक्तो याति करोति च ॥ १५ ॥

When it is said that Purañjana goes to Vaiśasa, it means he goes to hell, in connection with the rectum. He is accompanied by Lubdhaka, the working sense situated there. The two blind companions mentioned earlier are the hands and legs. With the help of hands and legs, the living being moves about and performs all kinds of work.

Verse 16

अन्त:पुरं च हृदयं विषूचिर्मन उच्यते । तत्र मोहं प्रसादं वा हर्षं प्राप्नोति तद्गुणै: ॥ १६ ॥

“Antaḥ-pura” denotes the heart, and “viṣūcī” (“wandering everywhere”) denotes the mind. Within that mind the jīva tastes the fruits of material nature’s modes—sometimes delusion, sometimes calm satisfaction, and sometimes jubilant joy.

Verse 17

यथा यथा विक्रियते गुणाक्तो विकरोति वा । तथा तथोपद्रष्टात्मा तद्वृत्तीरनुकार्यते ॥ १७ ॥

As the jīva, swayed by guṇa-tainted intelligence, becomes transformed or acts, so too—like the witnessing Self (upadraṣṭā)—he merely imitates the mind-streams of that intelligence. Whether awake or dreaming, intelligence fashions manifold situations.

Verse 18

देहो रथस्त्विन्द्रियाश्व: संवत्सररयोऽगति: । द्विकर्मचक्रस्त्रिगुणध्वज: पञ्चासुबन्धुर: ॥ १८ ॥ मनोरश्मिर्बुद्धिसूतो हृन्नीडो द्वन्द्वकूबर: । पञ्चेन्द्रियार्थप्रक्षेप: सप्तधातुवरूथक: ॥ १९ ॥ आकूतिर्विक्रमो बाह्यो मृगतृष्णां प्रधावति । एकादशेन्द्रियचमू: पञ्चसूनाविनोदकृत् ॥ २० ॥

Nārada Muni continued: what I called the chariot is truly this body, and the senses are the horses that draw it. Year after year, driven by time’s speed, they run without hindrance, yet there is no real advance. Piety and sin are its two wheels; the three guṇas are its banners; the five life-airs are the jīva’s bondage. The mind is the rein, intelligence (buddhi) the charioteer. The heart is the seat, and dualities such as pleasure and pain are the place of the knot. The seven elements are its coverings; the five working senses are its outward operations; the eleven senses are its army. Thus, absorbed in sense-enjoyment, the jīva seated on the chariot chases mirage-like, false desires, running from birth to birth after the pleasures of the senses.

Verse 19

देहो रथस्त्विन्द्रियाश्व: संवत्सररयोऽगति: । द्विकर्मचक्रस्त्रिगुणध्वज: पञ्चासुबन्धुर: ॥ १८ ॥ मनोरश्मिर्बुद्धिसूतो हृन्नीडो द्वन्द्वकूबर: । पञ्चेन्द्रियार्थप्रक्षेप: सप्तधातुवरूथक: ॥ १९ ॥ आकूतिर्विक्रमो बाह्यो मृगतृष्णां प्रधावति । एकादशेन्द्रियचमू: पञ्चसूनाविनोदकृत् ॥ २० ॥

Nārada Muni continued: what I called the chariot is truly this body, and the senses are the horses that draw it. Year after year, driven by time’s speed, they run without hindrance, yet there is no real advance. Piety and sin are its two wheels; the three guṇas are its banners; the five life-airs are the jīva’s bondage. The mind is the rein, intelligence (buddhi) the charioteer. The heart is the seat, and dualities such as pleasure and pain are the place of the knot. The seven elements are its coverings; the five working senses are its outward operations; the eleven senses are its army. Thus, absorbed in sense-enjoyment, the jīva seated on the chariot chases mirage-like, false desires, running from birth to birth after the pleasures of the senses.

Verse 20

देहो रथस्त्विन्द्रियाश्व: संवत्सररयोऽगति: । द्विकर्मचक्रस्त्रिगुणध्वज: पञ्चासुबन्धुर: ॥ १८ ॥ मनोरश्मिर्बुद्धिसूतो हृन्नीडो द्वन्द्वकूबर: । पञ्चेन्द्रियार्थप्रक्षेप: सप्तधातुवरूथक: ॥ १९ ॥ आकूतिर्विक्रमो बाह्यो मृगतृष्णां प्रधावति । एकादशेन्द्रियचमू: पञ्चसूनाविनोदकृत् ॥ २० ॥

Nārada Muni continued: what I called the chariot is truly this body, and the senses are the horses that draw it. Year after year, driven by time’s speed, they run without hindrance, yet there is no real advance. Piety and sin are its two wheels; the three guṇas are its banners; the five life-airs are the jīva’s bondage. The mind is the rein, intelligence (buddhi) the charioteer. The heart is the seat, and dualities such as pleasure and pain are the place of the knot. The seven elements are its coverings; the five working senses are its outward operations; the eleven senses are its army. Thus, absorbed in sense-enjoyment, the jīva seated on the chariot chases mirage-like, false desires, running from birth to birth after the pleasures of the senses.

Verse 21

संवत्सरश्चण्डवेग: कालो येनोपलक्षित: । तस्याहानीह गन्धर्वा गन्धर्व्यो रात्रय: स्मृता: । हरन्त्यायु: परिक्रान्त्या षष्ट्युत्तरशतत्रयम् ॥ २१ ॥

What was formerly described as Caṇḍavega is mighty Time itself, recognized through days and nights. The days are called Gandharvas and the nights Gandharvīs; by their 360 revolutions, the life span of the body is gradually carried away.

Verse 22

कालकन्या जरा साक्षाल्लोकस्तां नाभिनन्दति । स्वसारं जगृहे मृत्यु: क्षयाय यवनेश्वर: ॥ २२ ॥

What was called Kālakanyā should be understood as Jarā—old age itself. No one welcomes old age, yet Yavaneśvara, Death, accepts Jarā as his sister for the sake of destruction.

Verse 23

आधयो व्याधयस्तस्य सैनिका यवनाश्चरा: । भूतोपसर्गाशुरय: प्रज्वारो द्विविधो ज्वर: ॥ २३ ॥ एवं बहुविधैर्दु:खैर्दैवभूतात्मसम्भवै: । क्लिश्यमान: शतं वर्षं देहे देही तमोवृत: ॥ २४ ॥ प्राणेन्द्रियमनोधर्मानात्मन्यध्यस्य निर्गुण: । शेते कामलवान्ध्यायन्ममाहमिति कर्मकृत् ॥ २५ ॥

Mental afflictions and bodily diseases are his roaming Yavana soldiers; so too are attacks by subtle beings and asuric disturbances. Prajvāra signifies two kinds of fever. Thus the jīva, shrouded in ignorance, is harassed by many sufferings arising from providence, from other beings, and from his own body and mind, and dwells in this body for a hundred years. Though truly nirguṇa, he superimposes the functions of prāṇa, senses, and mind upon the self; blinded by desire, he acts under the false ego of “I” and “mine”.

Verse 24

आधयो व्याधयस्तस्य सैनिका यवनाश्चरा: । भूतोपसर्गाशुरय: प्रज्वारो द्विविधो ज्वर: ॥ २३ ॥ एवं बहुविधैर्दु:खैर्दैवभूतात्मसम्भवै: । क्लिश्यमान: शतं वर्षं देहे देही तमोवृत: ॥ २४ ॥ प्राणेन्द्रियमनोधर्मानात्मन्यध्यस्य निर्गुण: । शेते कामलवान्ध्यायन्ममाहमिति कर्मकृत् ॥ २५ ॥

Thus the jīva, shrouded in ignorance, is afflicted by many sufferings arising from providence, from other beings, and from his own body and mind, and remains within this body for a hundred years.

Verse 25

आधयो व्याधयस्तस्य सैनिका यवनाश्चरा: । भूतोपसर्गाशुरय: प्रज्वारो द्विविधो ज्वर: ॥ २३ ॥ एवं बहुविधैर्दु:खैर्दैवभूतात्मसम्भवै: । क्लिश्यमान: शतं वर्षं देहे देही तमोवृत: ॥ २४ ॥ प्राणेन्द्रियमनोधर्मानात्मन्यध्यस्य निर्गुण: । शेते कामलवान्ध्यायन्ममाहमिति कर्मकृत् ॥ २५ ॥

Though truly nirguṇa, he superimposes the functions of prāṇa, senses, and mind upon the self; blinded by desire, he acts with the notions of “I” and “mine”.

Verse 26

यदात्मानमविज्ञाय भगवन्तं परं गुरुम् । पुरुषस्तु विषज्जेत गुणेषु प्रकृते: स्वद‍ृक् ॥ २६ ॥ गुणाभिमानी स तदा कर्माणि कुरुतेऽवश: । शुक्लं कृष्णं लोहितं वा यथाकर्माभिजायते ॥ २७ ॥

When the living being fails to know the self and forgets Bhagavān, the supreme Guru, he becomes entangled in the modes of material nature. Identifying with the guṇas, he acts helplessly, and according to his karma he is born into various bodies—white, dark, or red.

Verse 27

यदात्मानमविज्ञाय भगवन्तं परं गुरुम् । पुरुषस्तु विषज्जेत गुणेषु प्रकृते: स्वद‍ृक् ॥ २६ ॥ गुणाभिमानी स तदा कर्माणि कुरुतेऽवश: । शुक्लं कृष्णं लोहितं वा यथाकर्माभिजायते ॥ २७ ॥

The soul, proud of and identified with the guṇas, then performs actions helplessly. Therefore, according to karma, he is born into many kinds of bodies—white, dark, or red—and wanders through countless species under prakṛti’s modes.

Verse 28

शुक्लात्प्रकाशभूयिष्ठाँल्लोकानाप्नोति कर्हिचित् । दु:खोदर्कान् क्रियायासांस्तम:शोकोत्कटान् क्‍वचित् ॥ २८ ॥

From sattva one sometimes attains higher, radiant worlds; from rajas come toilsome actions whose fruit is sorrow; and from tamas arise darkness, grief, and intense suffering.

Verse 29

क्‍वचित्पुमान् क्‍वचिच्च स्त्री क्‍वचिन्नोभयमन्धधी: । देवो मनुष्यस्तिर्यग्वा यथाकर्मगुणं भव: ॥ २९ ॥

Covered by tamas, the living being is sometimes male, sometimes female, sometimes neither; sometimes a deva, sometimes a human, sometimes a bird or beast. Thus, according to karma and the guṇas, he wanders in saṃsāra.

Verse 30

क्षुत्परीतो यथा दीन: सारमेयो गृहं गृहम् । चरन्विन्दति यद्दिष्टं दण्डमोदनमेव वा ॥ ३० ॥ तथा कामाशयो जीव उच्चावचपथा भ्रमन् । उपर्यधो वा मध्ये वा याति दिष्टं प्रियाप्रियम् ॥ ३१ ॥

As a hungry, wretched dog goes from house to house and, by destiny, sometimes is beaten and driven away and sometimes receives a little food, so the living being, filled with desires, wanders along higher, lower, and middle paths—going to heaven, hell, or the mid-worlds—and meets what is pleasing or displeasing according to fate.

Verse 31

क्षुत्परीतो यथा दीन: सारमेयो गृहं गृहम् । चरन्विन्दति यद्दिष्टं दण्डमोदनमेव वा ॥ ३० ॥ तथा कामाशयो जीव उच्चावचपथा भ्रमन् । उपर्यधो वा मध्ये वा याति दिष्टं प्रियाप्रियम् ॥ ३१ ॥

As a hungry, wretched dog goes from house to house and, by destiny, is sometimes beaten and driven away and sometimes given a little food, so the jīva, impelled by many desires, wanders through higher and lower births according to fate—at times to heaven, at times to hell, at times to the middle worlds—tasting results that are dear and not dear.

Verse 32

दु:खेष्वेकतरेणापि दैवभूतात्महेतुषु । जीवस्य न व्यवच्छेद: स्याच्चेत्तत्तत्प्रतिक्रिया ॥ ३२ ॥

Living beings strive to counter miseries arising from providence, other creatures, or their own body and mind; yet, despite all such measures, they remain bound by nature’s laws and cannot sever that conditioning.

Verse 33

यथा हि पुरुषो भारं शिरसा गुरुमुद्वहन् । तं स्कन्धेन स आधत्ते तथा सर्वा: प्रतिक्रिया: ॥ ३३ ॥

As a man bearing a heavy load on his head, when it feels too weighty, shifts it to his shoulder to ease himself, so all countermeasures merely move the same burden from one place to another; the burden is not truly removed.

Verse 34

नैकान्तत: प्रतीकार: कर्मणां कर्म केवलम् । द्वयं ह्यविद्योपसृतं स्वप्ने स्वप्न इवानघ ॥ ३४ ॥

Nārada continued: O sinless one! The effects of karma cannot be finally counteracted by merely devising another activity, especially one devoid of Kṛṣṇa consciousness, for both are covered by ignorance. A painful dream is not ended by another painful hallucination; it ends only by awakening. Likewise, material life is a dream born of avidyā and illusion, and the ultimate remedy is to awaken to Kṛṣṇa consciousness.

Verse 35

अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते । मनसा लिङ्गरूपेण स्वप्ने विचरतो यथा ॥ ३५ ॥

Even when the object is not truly there, the wandering of saṁsāra does not cease—just as, in a dream, the mind roams in subtle forms. We suffer on seeing a tiger in a dream or a snake in a vision, though in fact there is neither tiger nor snake; such pain arises from subtle fabrication and is not pacified until we awaken from the dream.

Verse 36

अथात्मनोऽर्थभूतस्य यतोऽनर्थपरम्परा । संसृतिस्तद्वय‍वच्छेदो भक्त्या परमया गुरौ ॥ ३६ ॥ वासुदेवे भगवति भक्तियोग: समाहित: । सध्रीचीनेन वैराग्यं ज्ञानं च जनयिष्यति ॥ ३७ ॥

The living being’s true welfare is to escape the chain of miseries born of ignorance—repeated birth and death. Its remedy is surrender, with supreme devotion, to the Guru who represents the Lord; bhakti-yoga, fixed upon Bhagavān Vāsudeva, gives rise to genuine detachment and true knowledge.

Verse 37

अथात्मनोऽर्थभूतस्य यतोऽनर्थपरम्परा । संसृतिस्तद्वय‍वच्छेदो भक्त्या परमया गुरौ ॥ ३६ ॥ वासुदेवे भगवति भक्तियोग: समाहित: । सध्रीचीनेन वैराग्यं ज्ञानं च जनयिष्यति ॥ ३७ ॥

Only bhakti-yoga, absorbed in Bhagavān Vāsudeva, produces proper detachment and true knowledge; without it, neither complete renunciation nor the revelation of tattva is possible.

Verse 38

सोऽचिरादेव राजर्षे स्यादच्युतकथाश्रय: । श‍ृण्वत: श्रद्दधानस्य नित्यदा स्यादधीयत: ॥ ३८ ॥

O best of kings, one who has faith and takes shelter of Acyuta’s narrations—ever hearing and studying them—very soon becomes fit to behold the Lord face to face.

Verse 39

यत्र भागवता राजन् साधवो विशदाशया: । भगवद्गुणानुकथनश्रवणव्यग्रचेतस: ॥ ३९ ॥ तस्मिन्महन्मुखरिता मधुभिच्चरित्र- पीयूषशेषसरित: परित: स्रवन्ति । ता ये पिबन्त्यवितृषो नृप गाढकर्णै- स्तान्न स्पृशन्त्यशनतृड्भयशोकमोहा: ॥ ४० ॥

My dear King, where bhāgavata devotees—saintly souls of pure intent—eagerly hear and speak the Lord’s qualities, there from the mouths of great devotees flow rivers of nectar: the honey-sweet pastimes of the Prabhu, streaming like waves on every side. Those who drink that nectar with deep, attentive ears, never satiated, are untouched by hunger and thirst, fear, lamentation, or illusion.

Verse 40

यत्र भागवता राजन् साधवो विशदाशया: । भगवद्गुणानुकथनश्रवणव्यग्रचेतस: ॥ ३९ ॥ तस्मिन्महन्मुखरिता मधुभिच्चरित्र- पीयूषशेषसरित: परित: स्रवन्ति । ता ये पिबन्त्यवितृषो नृप गाढकर्णै- स्तान्न स्पृशन्त्यशनतृड्भयशोकमोहा: ॥ ४० ॥

There, from the mouths of great devotees, rivers of nectar—the honey-sweet pastimes of the Prabhu—flow on every side like waves of a river. O King, those who drink them with deep, attentive ears, never satiated, are untouched by hunger and thirst, fear, lamentation, or illusion.

Verse 41

एतैरुपद्रुतो नित्यं जीवलोक: स्वभावजै: । न करोति हरेर्नूनं कथामृतनिधौ रतिम् ॥ ४१ ॥

Ever harassed by natural bodily demands such as hunger and thirst, the conditioned soul scarcely finds time to develop attachment to the nectarean narrations of Śrī Hari.

Verse 42

प्रजापतिपति: साक्षाद्भगवान् गिरिशो मनु: । दक्षादय: प्रजाध्यक्षा नैष्ठिका: सनकादय: ॥ ४२ ॥ मरीचिरत्र्यङ्गिरसौ पुलस्त्य: पुलह: क्रतु: । भृगुर्वसिष्ठ इत्येते मदन्ता ब्रह्मवादिन: ॥ ४३ ॥ अद्यापि वाचस्पतयस्तपोविद्यासमाधिभि: । पश्यन्तोऽपि न पश्यन्ति पश्यन्तं परमेश्वरम् ॥ ४४ ॥

Lord Brahmā, the master of the Prajāpatis; Lord Śiva, Girīśa; Manu, Dakṣa and the rulers of mankind; the steadfast brahmacārīs headed by Sanaka and Sanātana; the great sages Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and I myself (Nārada)—all are stalwart brāhmaṇas, authorized to speak on the Veda. Yet, though empowered by austerity, learning and samādhi, and though we behold the Supreme Lord, we still do not know Him perfectly.

Verse 43

प्रजापतिपति: साक्षाद्भगवान् गिरिशो मनु: । दक्षादय: प्रजाध्यक्षा नैष्ठिका: सनकादय: ॥ ४२ ॥ मरीचिरत्र्यङ्गिरसौ पुलस्त्य: पुलह: क्रतु: । भृगुर्वसिष्ठ इत्येते मदन्ता ब्रह्मवादिन: ॥ ४३ ॥ अद्यापि वाचस्पतयस्तपोविद्यासमाधिभि: । पश्यन्तोऽपि न पश्यन्ति पश्यन्तं परमेश्वरम् ॥ ४४ ॥

Lord Brahmā, the master of the Prajāpatis; Lord Śiva, Girīśa; Manu, Dakṣa and the rulers of mankind; the steadfast brahmacārīs headed by Sanaka and Sanātana; the great sages Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and I myself (Nārada)—all are stalwart brāhmaṇas, authorized to speak on the Veda. Yet, though empowered by austerity, learning and samādhi, and though we behold the Supreme Lord, we still do not know Him perfectly.

Verse 44

प्रजापतिपति: साक्षाद्भगवान् गिरिशो मनु: । दक्षादय: प्रजाध्यक्षा नैष्ठिका: सनकादय: ॥ ४२ ॥ मरीचिरत्र्यङ्गिरसौ पुलस्त्य: पुलह: क्रतु: । भृगुर्वसिष्ठ इत्येते मदन्ता ब्रह्मवादिन: ॥ ४३ ॥ अद्यापि वाचस्पतयस्तपोविद्यासमाधिभि: । पश्यन्तोऽपि न पश्यन्ति पश्यन्तं परमेश्वरम् ॥ ४४ ॥

Lord Brahmā, the master of the Prajāpatis; Lord Śiva, Girīśa; Manu, Dakṣa and the rulers of mankind; the steadfast brahmacārīs headed by Sanaka and Sanātana; the great sages Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and I myself (Nārada)—all are stalwart brāhmaṇas, authorized to speak on the Veda. Yet, though empowered by austerity, learning and samādhi, and though we behold the Supreme Lord, we still do not know Him perfectly.

Verse 45

शब्दब्रह्मणि दुष्पारे चरन्त उरुविस्तरे । मन्त्रलिङ्गैर्व्यवच्छिन्नं भजन्तो न विदु: परम् ॥ ४५ ॥

Though one roams the vast, hard-to-cross realm of śabda-brahman—the Vedas—and worships various devas by the marks of Vedic mantras, one still fails to know the Supreme: the all-powerful Personality of Godhead.

Verse 46

यदा यस्यानुगृह्णाति भगवानात्मभावित: । स जहाति मतिं लोके वेदे च परिनिष्ठिताम् ॥ ४६ ॥

When Bhagavān, moved by His own causeless mercy, bestows grace upon someone, the awakened devotee abandons worldly pursuits and the Vedic ritualism of karma, and becomes firmly established in pure bhakti.

Verse 47

तस्मात्कर्मसु बर्हिष्मन्नज्ञानादर्थकाशिषु । मार्थद‍ृष्टिं कृथा: श्रोत्रस्पर्शिष्वस्पृष्टवस्तुषु ॥ ४७ ॥

Therefore, my dear King Barhiṣmān, do not, out of ignorance, take Vedic ritualism or fruitive work—though pleasing to hear of—as the supreme goal of self-interest; it is not life’s ultimate end.

Verse 48

स्वं लोकं न विदुस्ते वै यत्र देवो जनार्दन: । आहुर्धूम्रधियो वेदं सकर्मकमतद्विद: ॥ ४८ ॥

Those of lesser intelligence accept Vedic ritual ceremonies as everything. They do not know their true home, where Deva Janārdana dwells; thus, bewildered, they search after other ‘homes’ and wander.

Verse 49

आस्तीर्य दर्भै: प्रागग्रै: कार्त्स्‍न्येन क्षितिमण्डलम् । स्तब्धो बृहद्वधान्मानी कर्म नावैषि यत्परम् । तत्कर्म हरितोषं यत्सा विद्या तन्मतिर्यया ॥ ४९ ॥

My dear King, as though you had covered the whole earth with the sharp tips of kuśa grass, you have grown proud by killing many animals in sacrifice; yet you do not know the supreme work. Only that action which pleases Hari is true action; that is real knowledge and the resolve by which one rises to Kṛṣṇa consciousness.

Verse 50

हरिर्देहभृतामात्मा स्वयं प्रकृतिरीश्वर: । तत्पादमूलं शरणं यत: क्षेमो नृणामिह ॥ ५० ॥

Śrī Hari is the Paramātmā and guide of all embodied beings in this world, and the supreme controller of material nature’s activities. Therefore everyone should take shelter of His lotus feet; by doing so, one’s life becomes auspicious and secure.

Verse 51

स वै प्रियतमश्चात्मा यतो न भयमण्वपि । इति वेद स वै विद्वान्यो विद्वान्स गुरुर्हरि: ॥ ५१ ॥

One who is engaged in devotional service has not the slightest fear in material existence, for Śrī Hari is the Paramātmā and dearest friend of all. One who knows this confidential truth is truly learned, and such a learned person can become the spiritual master of the world. The genuine sad-guru, Kṛṣṇa’s representative, is non-different from Kṛṣṇa.

Verse 52

नारद उवाच प्रश्न एवं हि सञ्छिन्नो भवत: पुरुषर्षभ । अत्र मे वदतो गुह्यं निशामय सुनिश्चितम् ॥ ५२ ॥

The great sage Nārada said: O best of men, I have properly answered what you asked. Now hear from me another narration, accepted by saintly persons and most confidential.

Verse 53

क्षुद्रं चरं सुमनसां शरणे मिथित्वा रक्तं षडङ्‌घ्रिगणसामसु लुब्धकर्णम् । अग्रे वृकानसुतृपोऽविगणय्य यान्तं पृष्ठे मृगं मृगय लुब्धकबाणभिन्नम् ॥ ५३ ॥

My dear King, seek out that deer who, with his mate, grazes in a lovely flower garden, absorbed in his enjoyment and listening to the sweet humming of the bees. He does not know that before him stands a flesh-eating tiger, and behind him a hunter ready to pierce him with sharp arrows. Thus his death is very near.

Verse 54

सुमन:समधर्मणां स्‍त्रीणां शरण आश्रमे पुष्पमधुगन्धवत्क्षुद्रतमं काम्यकर्मविपाकजं कामसुखलवं जैह्व्यौपस्थ्यादि विचिन्वन्तं मिथुनीभूय तदभिनिवेशितमनसंषडङ्‌घ्रिगणसामगीत वदतिमनोहरवनितादिजनालापेष्वतितरामतिप्रलोभितकर्णमग्रे वृकयूथवदात्मन आयुर्हरतोऽहोरात्रान्तान् काललवविशेषानविगणय्य गृहेषु विहरन्तं पृष्ठत एव परोक्षमनुप्रवृत्तो लुब्धक: कृतान्तोऽन्त:शरेण यमिह पराविध्यति तमिममात्मानमहो राजन् भिन्नहृदयं द्रष्टुमर्हसीति ॥ ५४ ॥

My dear King, woman—charming in the beginning yet disturbing in the end—is like a flower, attractive at first but detestable later. Entangled by lust, the living being seeks a mere fragment of sense pleasure, from tongue to genitals, born of the fruits of desired actions, and thus imagines himself happy in household life. United with his wife, his mind remains absorbed, and his ears are greatly allured by the sweet talks of wife and children, like the humming of honey-gathering bees. He forgets that before him stands Time, stealing his lifespan as days and nights pass, and he does not see death, like a hunter, secretly following from behind to pierce him with an inner arrow. Understand this: you are endangered on every side.

Verse 55

स त्वं विचक्ष्य मृगचेष्टितमात्मनोऽन्त- श्चित्तं नियच्छ हृदि कर्णधुनीं च चित्ते । जह्यङ्गनाश्रममसत्तमयूथगाथं प्रीणीहि हंसशरणं विरम क्रमेण ॥ ५५ ॥

My dear King, understand the deer’s allegory: restrain the mind within the heart, and do not let ear-pleasing sounds occupy your consciousness. Abandon lust-filled household life and the tales that nourish it, and, by the mercy of liberated souls like haṁsas, take shelter of the Supreme Personality of Godhead. Thus, gradually give up your attraction to material existence.

Verse 56

राजोवाच श्रुतमन्वीक्षितं ब्रह्मन् भगवान् यदभाषत । नैतज्जानन्त्युपाध्याया: किं न ब्रूयुर्विदुर्यदि ॥ ५६ ॥

The King said: “O brāhmaṇa, I have heard with full attention what you spoke as the Lord’s own teaching and have reflected upon it. I conclude that the ācāryas who engaged me in fruit-seeking work did not know this confidential wisdom; had they known it, why would they not have explained it to me?”

Verse 57

संशयोऽत्र तु मे विप्र सञ्छिन्नस्तत्कृतो महान् । ऋषयोऽपि हि मुह्यन्ति यत्र नेन्द्रियवृत्तय: ॥ ५७ ॥

O vipra, by your instruction my great doubt has been cut away. I now understand the distinction between bhakti, knowledge, and renunciation. I also see how even great sages can be bewildered about life’s true purpose, where the senses have no scope—there is certainly no question of sense gratification.

Verse 58

कर्माण्यारभते येन पुमानिह विहाय तम् । अमुत्रान्येन देहेन जुष्टानि स यदश्नुते ॥ ५८ ॥

Whatever deeds a living being undertakes in this life bear their fruits in the next life, to be enjoyed or suffered in another body.

Verse 59

इति वेदविदां वाद: श्रूयते तत्र तत्र ह । कर्म यत्क्रियते प्रोक्तं परोक्षं न प्रकाशते ॥ ५९ ॥

Those expert in Vedic conclusions say that one enjoys or suffers the fruits of past deeds. Yet the body that performed the work in a previous birth has already perished; how, then, can the reactions of that unseen karma manifest to be enjoyed or suffered in a different body?

Verse 60

नारद उवाच येनैवारभते कर्म तेनैवामुत्र तत्पुमान् । भुङ्क्ते ह्यव्यवधानेन लिङ्गेन मनसा स्वयम् ॥ ६० ॥

The great sage Nārada continued: “In this life the living being acts through a gross body, yet that body is driven by the subtle body—mind, intelligence, and ego. When the gross body is lost, the subtle body remains to enjoy or suffer the results; thus there is no contradiction or change.”

Verse 61

शयानमिममुत्सृज्य श्वसन्तं पुरुषो यथा । कर्मात्मन्याहितं भुङ्क्ते ताद‍ृशेनेतरेण वा ॥ ६१ ॥

As a man in dream seems to abandon his sleeping gross body and, by the workings of mind and intelligence, acts in another body—now as a deva, now as a dog—so, after leaving the gross body, the jīva enters an animal or celestial body in this world or another, and thus tastes the fruits of deeds from a former life.

Verse 62

ममैते मनसा यद्यदसावहमिति ब्रुवन् । गृह्णीयात्तत्पुमान् राद्धं कर्म येन पुनर्भव: ॥ ६२ ॥

The jīva, deluded by bodily identity, thinks, “I am this, I am that; this is my duty, therefore I shall act.” Though these are but fleeting mental impressions, by the grace of Bhagavān, the Supreme Personality, he is given scope to enact his mind’s designs, and thus he attains another body.

Verse 63

यथानुमीयते चित्तमुभयैरिन्द्रियेहितै: । एवं प्राग्देहजं कर्म लक्ष्यते चित्तवृत्तिभि: ॥ ६३ ॥

One may infer a living being’s mental state from the workings of two kinds of senses—the knowledge-acquiring and the active senses. In the same way, from a person’s consciousness and its movements, one can discern the karma born of a former body and thus his position in a previous life.

Verse 64

नानुभूतं क्‍व चानेन देहेनाद‍ृष्टमश्रुतम् । कदाचिदुपलभ्येत यद्रूपं याद‍ृगात्मनि ॥ ६४ ॥

At times we suddenly undergo something never seen or heard in this present body; and at times such things appear all at once within a dream.

Verse 65

तेनास्य ताद‍ृशं राजँल्लिङ्गिनो देहसम्भवम् । श्रद्धत्स्वाननुभूतोऽर्थो न मन: स्प्रष्टुमर्हति ॥ ६५ ॥

Therefore, O King, the jīva, clothed in the subtle liṅga-śarīra, gives rise to many thoughts and images from impressions born of a former body—accept this as certain. The mind cannot concoct, nor even touch, what has not been perceived in a previous embodiment.

Verse 66

मन एव मनुष्यस्य पूर्वरूपाणि शंसति । भविष्यतश्च भद्रं ते तथैव न भविष्यत: ॥ ६६ ॥

O King, may auspiciousness be upon you. The mind alone indicates the living being’s past and future bodies. According to one’s association with material nature, the mind’s disposition brings a corresponding body; thus from the mind one may know the former life and the body to come.

Verse 67

अद‍ृष्टमश्रुतं चात्र क्‍वचिन्मनसि द‍ृश्यते । यथा तथानुमन्तव्यं देशकालक्रियाश्रयम् ॥ ६७ ॥

Sometimes, in a dream, the mind beholds what was never seen or heard in this life; yet all such scenes were experienced before—at other times, in other places, and under other conditions. Thus it should be understood.

Verse 68

सर्वे क्रमानुरोधेन मनसीन्द्रियगोचरा: । आयान्ति बहुशो यान्ति सर्वे समनसो जना: ॥ ६८ ॥

All objects within the range of mind and senses come and go repeatedly in due sequence. In the minds of beings with similar desires, these impressions appear together in many combinations; therefore images sometimes arise as though never seen or heard before.

Verse 69

सत्त्वैकनिष्ठे मनसि भगवत्पार्श्ववर्तिनि । तमश्चन्द्रमसीवेदमुपरज्यावभासते ॥ ६९ ॥

When the mind is fixed solely in sattva and abides in the Lord’s presence, the devotee can behold the cosmic manifestation as Bhagavān beholds it. This is not always attainable, yet it becomes manifest—like the darkness of Rāhu perceived before the full moon.

Verse 70

नाहं ममेति भावोऽयं पुरुषे व्यवधीयते । यावद् बुद्धिमनोऽक्षार्थगुणव्यूहो ह्यनादिमान् ॥ ७० ॥

As long as the beginningless subtle body—made of intelligence, mind, senses, sense objects, and the accumulated reactions of the guṇas—remains, the false notions of “I” and “mine,” along with identification with the gross body, continue as well.

Verse 71

सुप्तिमूर्च्छोपतापेषु प्राणायनविघातत: । नेहतेऽहमिति ज्ञानं मृत्युप्रज्वारयोरपि ॥ ७१ ॥

In deep sleep, fainting, severe shock, at death, or in burning fever, the movement of prāṇa is checked; then the living being loses the notion, “I am this body.”

Verse 72

गर्भे बाल्येऽप्यपौष्कल्यादेकादशविधं तदा । लिङ्गं न द‍ृश्यते यून: कुह्वां चन्द्रमसो यथा ॥ ७२ ॥

In the womb and in childhood, due to immaturity, the elevenfold linga—ten senses and the mind—does not appear, as the moon is veiled by the darkness of the moonless night.

Verse 73

अर्थे ह्यविद्यमानेऽपि संसृतिर्न निवर्तते । ध्यायतो विषयानस्य स्वप्नेऽनर्थागमो यथा ॥ ७३ ॥

In a dream the sense objects are not truly present, yet by dwelling on them they appear and bring misfortune; likewise, through attachment to objects, saṁsāra does not cease even without direct contact.

Verse 74

एवं पञ्चविधं लिङ्गं त्रिवृत् षोडश विस्तृतम् । एष चेतनया युक्तो जीव इत्यभिधीयते ॥ ७४ ॥

The five sense objects, the five working senses, the five knowing senses, and the mind are the sixteen material expansions; when, under the sway of the three guṇas, they join with consciousness, one speaks of the conditioned jīva.

Verse 75

अनेन पुरुषो देहानुपादत्ते विमुञ्चति । हर्षं शोकं भयं दु:खं सुखं चानेन विन्दति ॥ ७५ ॥

Through this subtle linga (subtle body) the living being accepts and relinquishes gross bodies; and through it he tastes joy, lamentation, fear, suffering, and happiness.

Verse 76

यथा तृणजलूकेयं नापयात्यपयाति च । न त्यजेन्म्रियमाणोऽपि प्राग्देहाभिमतिं जन: ॥ ७६ ॥ यावदन्यं न विन्देत व्यवधानेन कर्मणाम् । मन एव मनुष्येन्द्र भूतानां भवभावनम् ॥ ७७ ॥

As a caterpillar grasps a new leaf before releasing the old, so the living being, impelled by former karma, does not relinquish identification with the present body until another body is obtained—even at the time of death.

Verse 77

यथा तृणजलूकेयं नापयात्यपयाति च । न त्यजेन्म्रियमाणोऽपि प्राग्देहाभिमतिं जन: ॥ ७६ ॥ यावदन्यं न विन्देत व्यवधानेन कर्मणाम् । मन एव मनुष्येन्द्र भूतानां भवभावनम् ॥ ७७ ॥

O best of men, until by the sequence of karma one finds another body, the mind alone nourishes the becoming of all beings, for it is the storehouse of every desire.

Verse 78

यदाक्षैश्चरितान् ध्यायन् कर्माण्याचिनुतेऽसकृत् । सति कर्मण्यविद्यायां बन्ध: कर्मण्यनात्मन: ॥ ७८ ॥

Meditating again and again on what the senses have pursued, one repeatedly accumulates material acts. When action is joined with ignorance, bondage arises—for the non-self, karma itself becomes the chain.

Verse 79

अतस्तदपवादार्थं भज सर्वात्मना हरिम् । पश्यंस्तदात्मकं विश्वं स्थित्युत्पत्त्यप्यया यत: ॥ ७९ ॥

Therefore, to nullify that bondage, worship Hari with your whole being. By His will this universe is created, maintained, and dissolved; thus behold the world as pervaded by His own essence.

Verse 80

मैत्रेय उवाच भागवतमुख्यो भगवान्नारदो हंसयोर्गतिम् । प्रदर्श्य ह्यमुमामन्‍त्र्य सिद्धलोकं ततोऽगमत् ॥ ८० ॥

Maitreya said: Nārada, foremost among the bhāgavatas, having shown the path of haṁsa-yoga and invited the king, then departed for Siddhaloka.

Verse 81

प्राचीनबर्ही राजर्षि: प्रजासर्गाभिरक्षणे । आदिश्य पुत्रानगमत्तपसे कपिलाश्रमम् ॥ ८१ ॥

In the presence of his ministers, the saintly King Prācīnabarhi instructed his sons to protect the citizens; then he left home and went to Kapilāśrama to perform austerities.

Verse 82

तत्रैकाग्रमना धीरो गोविन्दचरणाम्बुजम् । विमुक्तसङ्गोऽनुभजन् भक्त्या तत्साम्यतामगात् ॥ ८२ ॥

At Kapilāśrama, the steady King Prācīnabarhi fixed his mind on Govinda’s lotus feet and, freed from all attachment, served Him constantly with bhakti; thus he attained full liberation and a spiritual state qualitatively equal to the Supreme Personality of Godhead.

Verse 83

एतदध्यात्मपारोक्ष्यं गीतं देवर्षिणानघ । य: श्रावयेद्य: श‍ृणुयात्स लिङ्गेन विमुच्यते ॥ ८३ ॥

My dear Vidura, whoever hears this account of profound spiritual understanding sung by the great sage Nārada, or recites it to others, is freed from the bodily conception of life.

Verse 84

एतन्मुकुन्दयशसा भुवनं पुनानं देवर्षिवर्यमुखनि:सृतमात्मशौचम् । य: कीर्त्यमानमधिगच्छति पारमेष्ठ्यं नास्मिन् भवे भ्रमति मुक्तसमस्तबन्ध: ॥ ८४ ॥

Spoken by the great sage Nārada and filled with the glory of Mukunda, this narration sanctifies the world and purifies the heart. One who proclaims it in kīrtana attains the supreme spiritual destination; freed from all bondage, he no longer wanders in this material existence.

Verse 85

अध्यात्मपारोक्ष्यमिदं मयाधिगतमद्भुतम् । एवं स्त्रियाश्रम: पुंसश्छिन्नोऽमुत्र च संशय: ॥ ८५ ॥

This wondrous, profound spiritual teaching I learned from my spiritual master. One who understands the purpose of this allegory is freed from bodily identification and clearly comprehends life after death; even the truth of the soul’s transmigration becomes fully understood by studying this narration.