Panchama Skandha Adhyaya 14 Shloka 24 - Srimad Bhagavatam | Tamil | Vedapath

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Srimad Bhagavatam — Panchama Skandha, Shloka 24

The Forest of Material Existence (Saṁsāra-vana) and the Delivering Path of Bharata’s Teachings

Devanagari script

मुक्तस्ततो यदि बन्धाद्देवदत्त उपाच्छिनत्ति तस्मादपि विष्णुमित्र इत्यनवस्थिति: ॥ २४ ॥

Transliteration

muktas tato yadi bandhād devadatta upācchinatti tasmād api viṣṇumitra ity anavasthitiḥ.

Translation

பந்தப்பட்ட ஜீவன் ஒருவரின் பணத்தைத் திருடி அல்லது ஏமாற்றி தண்டனையிலிருந்து தப்பித்து தன்னிடம் வைத்துக் கொள்கிறான்; பின்னர் தேவதத்தன் எனும் மற்றொருவன் அவனை ஏமாற்றி அந்தப் பணத்தை எடுத்துச் செல்கிறான்; அதன்பின் விஷ்ணுமித்ரன் எனும் இன்னொருவன் தேவதத்தனிடமிருந்து அதைத் திருடிக் கொள்கிறான். இவ்வாறு பணம் எங்கும் நிலைக்காது; கைமாறிக் கொண்டே இருக்கும். இறுதியில் யாரும் அதை உண்மையில் அனுபவிக்க முடியாது; அது பரமபுருஷ பகவானின் சொத்தே ஆகும்.

Synonyms

मुक्तःfreed

ततःtherefrom/then

यदिif

बन्धात्from bondage

देवदत्तःDevadatta

उप-अच्छिनत्तिcuts off/interrupts

तस्मात्from that; therefore

अपिalso

विष्णुमित्रःViṣṇumitra

इतिthus

अनवस्थितिःnon-finality; regress/indeterminacy

Purport

Riches come from Lakṣmī, the goddess of fortune, and the goddess of fortune is the property of Nārāyaṇa, the Supreme Personality of Godhead. The goddess of fortune cannot stay anywhere but by the side of Nārāyaṇa; therefore another of her names is Cañcalā, restless. She cannot be peaceful unless she is in the company of her husband, Nārāyaṇa. For example, Lakṣmī was carried away by the materialistic Rāvaṇa. Rāvaṇa kidnapped Sītā, the goddess of fortune belonging to Lord Rāma. As a result, Rāvaṇa’s entire family, opulence and kingdom were smashed, and Sītā, the goddess of fortune, was recovered from his clutches and reunited with Lord Rāma. Thus all property, riches and wealth belong to Kṛṣṇa. As stated in Bhagavad-gītā (5.29) :

Characters & Entities

Devadatta

Viṣṇumitra

FAQs

What does the Srimad Bhagavatam say about repeated bondage in material life?

This verse explains that even after escaping one entanglement, a person often becomes bound by another, showing the instability of worldly attachments and the need for higher shelter.

Why does Śukadeva Gosvāmī mention Devadatta and Viṣṇumitra here?

They are illustrative examples used to show how the conditioned soul keeps replacing one attachment with another, without reaching a true end to material involvement.

How can this teaching be applied in modern life?

Recognize the pattern of substituting one obsession or dependency for another, and redirect the heart toward steady spiritual practice—especially bhakti—rather than expecting lasting fulfillment from changing material ties.