Previous Verse
Next Verse

Shloka 32

Nārada Explains the Allegory of King Purañjana

Deha–Indriya–Manaḥ Mapping and the Remedy of Bhakti

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

duḥkheṣv ekatareṇāpi daiva-bhūtātma-hetuṣu jīvasya na vyavacchedaḥ syāc cet tat-tat-pratikriyā

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.

duḥkheṣuin sufferings
duḥkheṣu:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootduḥkha (प्रातिपदिक)
FormNapुṁsaka-liṅga, Saptamī (7th case), Bahuvacana
ekatareṇaby one (cause)
ekatareṇa:
Karaṇa (करण)
TypeAdjective
Rootekatara (प्रातिपदिक)
FormPuṁliṅga/Napुṁsaka-liṅga, Tṛtīyā (3rd case), Ekavacana; ‘by one (of them)’
apieven
api:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootapi (अव्यय)
FormSamuccaya/Avadhāraṇa-avyaya (even/also)
daiva-bhūta-ātma-hetuṣuamong the causes—fate, beings, and self
daiva-bhūta-ātma-hetuṣu:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootdaiva (प्रातिपदिक) + bhūta (प्रातिपदिक) + ātman (प्रातिपदिक) + hetu (प्रातिपदिक)
FormPuṁliṅga, Saptamī, Bahuvacana; bahu-padī tatpuruṣa: ‘in causes (hetuṣu) such as daiva, bhūta, ātma’
jīvasyaof the living being
jīvasya:
Sambandha (सम्बन्ध; genitive)
TypeNoun
Rootjīva (प्रातिपदिक)
FormPuṁliṅga, Ṣaṣṭhī (6th case), Ekavacana
nanot
na:
Sambandha (सम्बन्ध; negation)
TypeIndeclinable
Rootna (अव्यय)
FormNiṣedha-avyaya (negation)
vyavacchedaḥcomplete cessation/separation
vyavacchedaḥ:
Karta (कर्ता)
TypeNoun
Rootvyavaccheda (प्रातिपदिक)
FormPuṁliṅga, Prathamā, Ekavacana
syātwould be
syāt:
Kriyā (क्रिया)
TypeVerb
Root√as (धातु; bhū/sat)
FormVidhi-liṅ (Optative), Prathama-puruṣa, Ekavacana, Parasmaipada
cetif
cet:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootcet (अव्यय)
FormŚarthe-avyaya (conditional particle ‘if’)
tat-tat-pratikriyāa corresponding counteraction (for each)
tat-tat-pratikriyā:
Karta (कर्ता)
TypeNoun
Roottat (सर्वनाम-प्रातिपदिक) + tat (सर्वनाम-प्रातिपदिक) + pratikriyā (प्रातिपदिक)
FormStrīliṅga, Prathamā, Ekavacana; tat-tat = distributive ‘for each (cause)’; tatpuruṣa: ‘corresponding remedy/action’

Just as a dog wanders here and there for a piece of bread or punishment, the living entity perpetually wanders about trying to be happy and planning in so many ways to counteract material misery. This is called the struggle for existence. We can actually see in our daily lives how we are forced to make plans to drive away miserable conditions. To get rid of one miserable condition, we have to put ourselves in another kind of miserable condition. A poor man suffers for want of money, but if he wants to become rich, he has to struggle in so many ways. Actually that is not a valid counteracting process but a snare of the illusory energy. If one does not endeavor to counteract his situation but is satisfied with his position, knowing that he has obtained his position through past activities, he can instead engage his energy to develop Kṛṣṇa consciousness. This is recommended in all Vedic literature:

N
Nārada Muni
K
King Prācīnabarhi (Prācinabarhiṣat)

FAQs

This verse explains that misery can arise from providence (daiva), other living beings (bhuta), or one’s own body-mind (atma), and that recognizing only one cause is incomplete; each cause requires its fitting remedy.

Nārada was instructing the king away from narrow, ritual-only thinking and toward mature discernment—understanding karma and suffering correctly—so the king could progress toward liberation and devotion.

Don’t blame everything on “fate” or only on others or only on yourself; diagnose the source (circumstance, people, or inner patterns) and respond with the right remedy—along with steady devotional practice that purifies the heart.