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Srimad Bhagavatam — Chaturtha Skandha, Shloka 39

Nārada Instructs Prācīnabarhiṣat: The Purañjana Narrative Begins

City of Nine Gates

धर्मो ह्यत्रार्थकामौ च प्रजानन्दोऽमृतं यश: । लोका विशोका विरजा यान्न केवलिनो विदु: ॥ ३९ ॥

dharmo hy atrārtha-kāmau ca prajānando ’mṛtaṁ yaśaḥ lokā viśokā virajā yān na kevalino viduḥ

女は続けて言った。「この世において家住(グリハスタ)のアーシュラマは、ダルマ・アルタ・カーマと子孫の喜びという種々の幸福を与える。さらに名声とモークシャへの願いも起こる。ヤジュニャの果によって高き世界へ昇ることもできる。かかる物質的幸福は、離欲のケーヴァリンにはほとんど知られず、想像すら難しい。」

धर्मःdharma, righteousness
धर्मः:
Karta (कर्ता/Subject)
TypeNoun
Rootधर्म (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन
हिindeed
हि:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootहि (अव्यय)
Formनिपात/particle (emphasis: ‘indeed’)
अत्रhere, in this (state)
अत्र:
Adhikarana (अधिकरण/locative sense)
TypeIndeclinable
Rootअत्र (अव्यय)
Formदेशवाचक-अव्यय/adverb of place
अर्थwealth, purpose
अर्थ:
Karta (कर्ता)
TypeNoun
Rootअर्थ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन (समासपूर्वपद)
कामौdesire(s)
कामौ:
Karta (कर्ता)
TypeNoun
Rootकाम (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, द्विवचन (अर्थ-समुच्चय)
and
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक-अव्यय/conjunction
प्रजानन्दःjoy of progeny
प्रजानन्दः:
Karta (कर्ता)
TypeNoun
Rootप्रजा (प्रातिपदिक) + आनन्द (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; षष्ठी-तत्पुरुष (प्रजायाः आनन्दः)
अमृतम्immortality/nectar
अमृतम्:
Karta (कर्ता)
TypeNoun
Rootअमृत (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति (Nom/Acc), एकवचन
यशःfame
यशः:
Karta (कर्ता)
TypeNoun
Rootयशस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति (Nom/Acc), एकवचन
लोकाःworlds/people
लोकाः:
Karta (कर्ता)
TypeNoun
Rootलोक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन
विशोकाःfree from sorrow
विशोकाः:
Visheshana (विशेषण/qualifier)
TypeAdjective
Rootवि-शोक (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; विशेषण (लोकाः)
विरजाःstainless, free from impurity
विरजाः:
Visheshana (विशेषण)
TypeAdjective
Rootवि-रज (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन; विशेषण (लोकाः)
यान्which (worlds)
यान्:
Karma (कर्म/Object)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया-विभक्ति (2nd/Accusative), बहुवचन; सम्बन्धसूचक relative pronoun
not
:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक-अव्यय/negation particle
केवलिनःsolitarists/monists; exclusive ascetics
केवलिनः:
Karta (कर्ता)
TypeNoun
Rootकेवलिन् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचन
विदुःknow
विदुः:
Kriya (क्रिया/verb)
TypeVerb
Rootविद् (धातु)
Formलिट्-लकार (Perfect), परस्मैपद, प्रथमपुरुष, बहुवचन

According to Vedic instructions, there are two paths for human activities. One is called pravṛtti-mārga, and the other is called nivṛtti-mārga. The basic principle for either of these paths is religious life. In animal life there is only pravṛtti-mārga. Pravṛtti-mārga means sense enjoyment, and nivṛtti-mārga means spiritual advancement. In the life of animals and demons, there is no conception of nivṛtti-mārga, nor is there any actual conception of pravṛtti-mārga. Pravṛtti-mārga maintains that even though one has the propensity for sense gratification, he can gratify his senses according to the directions of the Vedic injunctions. For example, everyone has the propensity for sex life, but in demoniac civilization sex is enjoyed without restriction. According to Vedic culture, sex is enjoyed under Vedic instructions. Thus the Vedas give direction to civilized human beings to enable them to satisfy their propensities for sense gratification.

P
Purañjana

FAQs

This verse states that dharma, prosperity (artha), and lawful enjoyment (kāma) can exist in a higher, purified context—yet the ultimate realms are sorrowless and passionless, pointing beyond material goals toward spiritual realization.

He contrasts the Bhagavatam’s vision of higher, purified realms with the limited comprehension of those focused only on impersonal liberation; such kevalins do not fully grasp the nature of these viśoka, viraja destinations.

Cultivate a life of dharma with regulated desires, and reduce passion-driven habits through sādhana—hearing and chanting, self-control, and service—so the mind becomes calmer, less sorrowful, and more spiritually oriented.