Shloka 78
Nārada Explains the Allegory of King Purañjana
Deha–Indriya–Manaḥ Mapping and the Remedy of Bhakti
यदाक्षैश्चरितान् ध्यायन् कर्माण्याचिनुतेऽसकृत् । सति कर्मण्यविद्यायां बन्ध: कर्मण्यनात्मन: ॥ ७८ ॥
yadākṣaiś caritān dhyāyan karmāṇy ācinute ’sakṛt sati karmaṇy avidyāyāṁ bandhaḥ karmaṇy anātmanaḥ
Al meditar una y otra vez en los objetos recorridos por los sentidos, el hombre acumula acciones sin cesar. Mientras el karma esté unido a la ignorancia, hay cautiverio; en la acción nacida del falso yo está la atadura.
While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of one’s mind as bīja, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma-bandhana. As explained in Bhagavad-gītā (3.9) , yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ: if we act only for the satisfaction of Viṣṇu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing we are creating a series of future material bodies. In the words of Bhaktivinoda Ṭhākura, anādi karama-phale, paḍi’ bhavārṇava-jale: the living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one’s time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.
FAQs
This verse explains that repeatedly contemplating sense-objects leads one to keep performing and accumulating karma; when such action is mixed with avidyā (ignorance), it produces bondage.
Prācīnabarhi was deeply attached to fruitive ritual and worldly aims; Nārada taught him that action rooted in ignorance and identification with the non-self perpetuates saṁsāra, and that one should turn toward self-realization and devotion.
Reduce repeated mental dwelling on sense enjoyment, act with spiritual knowledge and devotion, and shift identity from body-mind to the soul—this weakens karmic entanglement and supports inner freedom.