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Shloka 5

Lord Viṣṇu Instructs Pṛthu: Forgiveness, Ātmā-Deha Viveka, and the Bhakti Ideal of Kingship

अत: कायमिमं विद्वानविद्याकामकर्मभि: । आरब्ध इति नैवास्मिन्प्रतिबुद्धोऽनुषज्जते ॥ ५ ॥

ataḥ kāyam imaṁ vidvān avidyā-kāma-karmabhiḥ ārabdha iti naivāsmin pratibuddho ’nuṣajjate

अतः कायम् इमं विद्वान् अविद्या-काम-कर्मभिः आरब्धम् इति ज्ञात्वा, अस्मिन् देहे प्रतिबुद्धो नानुषज्जते।

ataḥtherefore
ataḥ:
Hetu (हेतु/Reason)
TypeIndeclinable
Rootatas (अव्यय-प्रातिपदिक)
FormAvyaya (अव्यय), indeclinable adverb; sense: ‘therefore/from this’
kāyambody
kāyam:
Karma (कर्म/Object)
TypeNoun
Rootkāya (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन)
imamthis
imam:
Viśeṣaṇa (विशेषण/Qualifier)
TypeAdjective
Rootidam (सर्वनाम-प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Accusative (2nd/द्वितीया), Singular (एकवचन); demonstrative pronoun used adjectivally
vidvānthe wise man
vidvān:
Karta (कर्ता/Subject)
TypeNoun
Rootvidvas (कृदन्त-प्रातिपदिक; √vid (विद्) + kta/वत्)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); present perfect participial adjective/noun ‘knowing’
avidyā-kāma-karmabhiḥby ignorance, desire, and actions
avidyā-kāma-karmabhiḥ:
Karaṇa (करण/Instrument)
TypeNoun
Rootavidyā (प्रातिपदिक) + kāma (प्रातिपदिक) + karma (प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग) collective sense, Instrumental (3rd/तृतीया), Plural (बहुवचन); itaretara-dvandva: ‘by ignorance, desire, and actions’
ārabdhaḥbegun
ārabdhaḥ:
Viśeṣaṇa (विशेषण/Qualifier)
TypeAdjective
Rootārabdha (कृदन्त-प्रातिपदिक; ā-√rabh (रभ्) + kta)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); past passive participle ‘begun/undertaken’
itithus
iti:
Sambandha (सम्बन्ध/Quotation marker)
TypeIndeclinable
Rootiti (अव्यय)
FormAvyaya (अव्यय), quotative particle marking thought/statement
nanot
na:
Pratiṣedha (प्रतिषेध/Negation)
TypeIndeclinable
Rootna (अव्यय)
FormAvyaya (अव्यय), negation particle
evaindeed/just
eva:
Avadhāraṇa (अवधारण/Emphasis)
TypeIndeclinable
Rooteva (अव्यय)
FormAvyaya (अव्यय), emphatic particle
asminin this (body)
asmin:
Adhikaraṇa (अधिकरण/Location)
TypeNoun
Rootidam (सर्वनाम-प्रातिपदिक)
FormMasculine/Neuter (पुं/नपुं), Locative (7th/सप्तमी), Singular (एकवचन)
pratibuddhaḥone who is awakened
pratibuddhaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootpratibuddha (कृदन्त-प्रातिपदिक; prati-√budh (बुध्) + kta)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन); past participle ‘awakened/fully aware’
anuṣajjateclings/attaches
anuṣajjate:
Kriyā (क्रिया/Predicate)
TypeVerb
Rootanu-√saj (सञ्ज्/सज्) (धातु)
FormPresent tense (लट्), 3rd person (प्रथमपुरुष), Singular (एकवचन); Ātmanepada (आत्मनेपद)

As stated in a previous verse, those with good intellect ( sudhiyaḥ ) do not accept themselves to be the body. Being a creation of nescience, the body has two types of activities. In the bodily conception, when we think that sense gratification will help us, we are in illusion. Another kind of illusion is to think that one will become happy by trying to satisfy the desires that arise from the illusory body or by attaining elevation to the higher planetary systems or by performing various types of Vedic rituals. This is all illusion. Similarly, material activities performed for political emancipation and social and humanitarian activities performed with an idea that people of the world will be happy are also illusory because the basic principle is the bodily conception, which is illusory. Whatever we desire or perform under the bodily conception is all illusion. In other words, Lord Viṣṇu informed Pṛthu Mahārāja that although the sacrificial performances set an example for ordinary people, there was no need for such sacrificial performances as far as his personal self was concerned. As confirmed in Bhagavad-gītā (2.45) :

P
Pṛthu Mahārāja

FAQs

This verse teaches that the body runs due to ignorance, desire, and karma, and an awakened person does not cling to it, knowing it is already set in motion.

While instructing his citizens, Pṛthu Mahārāja emphasized self-realization—showing that bodily identification arises from avidyā, kāma, and karma, and that freedom comes by not attaching to the body.

Treat the body and its changing conditions as a responsibility, not an identity—reduce desire-driven choices, act dutifully without obsession, and cultivate daily spiritual awareness to loosen attachment.