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Srimad Bhagavatam — Ekadasha Skandha, Shloka 33

Avadhūta’s Teachers: Python, Ocean, Moth, Bee, Elephant, Deer, Fish—and Piṅgalā’s Song of Detachment

यदस्थिभिर्निर्मितवंशवंश्य- स्थूणं त्वचा रोमनखै: पिनद्धम् । क्षरन्नवद्वारमगारमेतद् विण्मूत्रपूर्णं मदुपैति कान्या ॥ ३३ ॥

yad asthibhir nirmita-vaṁśa-vaṁsya- sthūṇaṁ tvacā roma-nakhaiḥ pinaddham kṣaran-nava-dvāram agāram etad viṇ-mūtra-pūrṇaṁ mad upaiti kānyā

Ce corps matériel est comme une maison où demeure l’âme : la colonne, les côtes, les os des bras et des jambes en sont les poutres et les piliers ; il est recouvert de peau, de poils et d’ongles ; par ses neuf portes s’écoulent sans cesse des impuretés, et l’intérieur est rempli d’excréments et d’urine. Hormis moi, quelle femme serait assez sotte pour se vouer à ce corps, croyant y trouver amour et plaisir dans un tel mécanisme ?

यत्which
यत्:
कर्ता (Subject of उपैति)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; सम्बन्धसूचक (relative)
अस्थिभिःwith bones
अस्थिभिः:
करण (Means)
TypeNoun
Rootअस्थि (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), बहुवचन
निर्मितconstructed
निर्मित:
विशेषण (Qualifier)
TypeVerb
Rootनि-मा (धातु)
Formभूतकृदन्त (क्त/PPP), नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (यत्)
वंशवंश्यस्थूणम्a framework of spine and ribs (pillars)
वंशवंश्यस्थूणम्:
समानााधिकरण (Apposition to यत्)
TypeNoun
Rootवंश + वंश्य + स्थूण (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; तत्पुरुष (वंश-वंश्ययोः स्थूणम्)
त्वचाwith skin
त्वचा:
करण (Means)
TypeNoun
Rootत्वच् (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), एकवचन
रोमनखैःwith hair and nails
रोमनखैः:
करण (Means)
TypeNoun
Rootरोमन् + नख (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), बहुवचन; इतरेतर-द्वन्द्व (रोमाणि च नखानि च)
पिनद्धम्bound/fastened
पिनद्धम्:
विशेषण (Qualifier)
TypeVerb
Rootपि-नह् (धातु)
Formभूतकृदन्त (क्त/PPP), नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (यत्)
क्षरन्oozing
क्षरन्:
विशेषण
TypeVerb
Rootक्षर् (धातु)
Formवर्तमान-कृदन्त (शतृ/Present active participle), नपुंसकलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (अगारम्)
नवद्वारम्having nine gates
नवद्वारम्:
समानााधिकरण (Apposition to अगारम्)
TypeNoun
Rootनव + द्वार (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; द्विगु (नव द्वाराणि यस्य)
अगारम्a house
अगारम्:
समानााधिकरण (Apposition to यत्)
TypeNoun
Rootअगार (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन
एतत्this
एतत्:
समानााधिकरण (Apposition)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; निर्देश (demonstrative)
विण्मूत्रपूर्णम्filled with feces and urine
विण्मूत्रपूर्णम्:
विशेषण (Qualifier of एतत्/अगारम्)
TypeAdjective
Rootविट् + मूत्र + पूर्ण (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; तत्पुरुष (विण्मूत्रेण पूर्णम्)
मत्my
मत्:
सम्बन्ध (Possessor)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th), एकवचन; enclitic form
उपैतिapproaches
उपैति:
क्रिया (Main verb)
TypeVerb
Rootउप-इ (धातु)
Formलट् (Present), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद
कान्याa young woman
कान्या:
कर्ता (Agent/Subject)
TypeNoun
Rootकन्या (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन

The nine doors leading into and out of the body are the two eyes, the two nostrils, the mouth, the two ears, the genitals and the anus. Vaṁśa, or “spine,” also means “bamboo,” and indeed the skeleton appears to resemble a bamboo construction. Just as bamboo can be immediately burned to ashes or chopped into pieces, similarly, the material body, which is constantly deteriorating, may at any moment be crushed into powder, cut into pieces, drowned, burned, suffocated, and so on. Eventually the body must disintegrate, and therefore there is certainly no one as unfortunate as one who has dedicated himself heart and soul to this flimsy body, which is filled with unpleasant elements.

A
Avadhuta Brahmana
K
King Yadu

FAQs

This verse teaches vairāgya by describing the body as a leaking, impure ‘house’ made of bones and covered with skin—warning that infatuation with bodily beauty is delusion.

King Yadu inquired about the Avadhūta’s freedom and wisdom; the Avadhūta instructs him in renunciation and clear perception, exposing bodily attraction as ignorance that binds the soul.

Use it to reduce obsession and craving: respect the body as a tool for dharma and bhakti, but stop romanticizing it—redirect attention to character, service, and remembrance of the Lord.