Srimad Bhagavatam — Dvitiya Skandha, Shloka 48
Bhagavān’s Avatāras, Their Protections (Poṣaṇa), and the Limits of Knowing Him
सध्रयङ् नियम्य यतयो यमकर्तहेतिं । जह्यु: स्वराडिव निपानखनित्रमिन्द्र: ॥ ४८ ॥
sadhryaṅ niyamya yatayo yama-karta-hetiṁ jahyuḥ svarāḍ iva nipāna-khanitram indraḥ
Dans cet état transcendant, nul besoin du contrôle artificiel du mental, de la spéculation ou de la méditation des jñānīs et des yogīs ; on abandonne ces procédés, comme Indra, roi du ciel, renonce à la peine de creuser un puits.
A poor man in want of water digs a well and undertakes the trouble of digging. Similarly, those who are poor in transcendental realization speculate on the mind or meditate by controlling the senses. But they do not know that such control of the senses and achievement of spiritual perfection are simultaneously made possible as soon as one is factually engaged in the transcendental loving service of the Supreme Person, the Personality of Godhead. It is for this reason that the great liberated souls also desire to be associated in hearing and chanting the activities of the Lord. The example of Indra is very appropriate in this connection. King Indra of heaven is the controlling deity or demigod for arranging clouds and supplying rains in the universe, and as such he does not have to take the trouble to dig a well for his personal water supply. For him, digging a well for a water supply is simply ludicrous. Similarly, those who are factually engaged in the loving service of the Lord have attained the ultimate goal of life, and for them there is no need of mental speculation to find out the true nature of God or His activities. Nor do such devotees have to meditate upon the imaginary or real identity of the Lord. Because they are factually engaged in the transcendental loving service of the Lord, the Lord’s pure devotees have already achieved the results of mental speculation and meditation. The real perfection of life is therefore to be engaged in the transcendental loving service of the Lord.
FAQs
This verse links freedom from Yama’s punishment with firm restraint of the senses—showing that disciplined renunciation weakens the hold of death and karmic retribution.
The analogy suggests that once the purpose is fulfilled, the tool is set aside; similarly, perfected ascetics abandon the causes that keep Yama’s punishment operative.
Practice steady restraint—moderation in habits, mindful speech, and regulated living—so that reactions driven by impulse reduce, and inner freedom increases.