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Srimad Bhagavatam — Panchama Skandha, Shloka 25

Bhū-maṇḍala as a Lotus: Jambūdvīpa, Ilāvṛta, and the Meru System

Mountains, Rivers, Lakes, and Brahmapurī

यानुपजुषाणानां न कदाचिदपि प्रजानां वलीपलितक्लमस्वेददौर्गन्ध्यजरामयमृत्युशीतोष्णवैवर्ण्योपसर्गादयस्तापविशेषा भवन्ति यावज्जीवं सुखं निरतिशयमेव ॥ २५ ॥

yān upajuṣāṇānāṁ na kadācid api prajānāṁ valī-palita-klama-sveda-daurgandhya-jarāmaya-mṛtyu-śītoṣṇa-vaivarṇyopasargādayas tāpa-viśeṣā bhavanti yāvaj jīvaṁ sukhaṁ niratiśayam eva.

இந்த நதிகளின் அருள்பொருட்களை அனுபவிப்போருக்கு உடலில் சுருக்கங்களும் நரைமுடியும் எப்போதும் இல்லை. சோர்வு இல்லை; வியர்வையால் துர்நாற்றமும் இல்லை. முதுமை, நோய், காலமற்ற மரணம் அவர்களைத் தாக்காது; குளிர்-வெப்பத் துன்பமில்லை; உடல் ஒளி மங்காது. அவர்கள் வாழ்நாள் முழுவதும் கவலையின்றி அளவிலா இன்பத்தை அனுபவிக்கிறார்கள்।

yānwhom/which
yān:
Karma (कर्म)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग; द्वितीया; बहुवचन; सम्बन्धक (relative)
upajuṣāṇānāmof those who partake/enjoy
upajuṣāṇānām:
Sambandha (सम्बन्ध)
TypeNoun
Rootupa-√juṣ (धातु) + śānac (शानच्)
Formवर्तमानकाले कर्तरि कृदन्त (present participle); षष्ठी; बहुवचन; पुंलिङ्ग (generic)
nanot
na:
Sambandha (सम्बन्ध/negation)
TypeIndeclinable
Rootna (अव्यय)
Formअव्यय; निषेध (negation)
kadācitever
kadācit:
Sambandha (सम्बन्ध/adverbial)
TypeIndeclinable
Rootkadācit (अव्यय)
Formअव्यय; कालार्थे (ever/at any time)
apieven
api:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootapi (अव्यय)
Formअव्यय; अपि (even)
prajānāmof the people/creatures
prajānām:
Sambandha (सम्बन्ध)
TypeNoun
Rootprajā (प्रातिपदिक)
Formस्त्रीलिङ्ग; षष्ठी; बहुवचन
valīwrinkle
valī:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootvalī (प्रातिपदिक)
Formस्त्रीलिङ्ग; (समासाङ्ग)
palitagrey hair
palita:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootpalita (प्रातिपदिक)
Formनपुंसकलिङ्ग; (समासाङ्ग)
klamafatigue
klama:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootklama (प्रातिपदिक)
Formपुंलिङ्ग; (समासाङ्ग)
svedasweat
sveda:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootsveda (प्रातिपदिक)
Formपुंलिङ्ग; (समासाङ्ग)
daurgandhyabad smell
daurgandhya:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootdaurgandhya (प्रातिपदिक)
Formनपुंसकलिङ्ग; (समासाङ्ग)
jarāold age
jarā:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootjarā (प्रातिपदिक)
Formस्त्रीलिङ्ग; (समासाङ्ग)
āmayadisease (of aging)
āmaya:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootāmaya (प्रातिपदिक)
Formपुंलिङ्ग; (समासः: जरायाः आमयः = षष्ठी-तत्पुरुष; jarā-āmaya)
mṛtyudeath
mṛtyu:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootmṛtyu (प्रातिपदिक)
Formपुंलिङ्ग; (समासाङ्ग)
śīta-uṣṇacold and heat
śīta-uṣṇa:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootśīta (प्रातिपदिक) + uṣṇa (प्रातिपदिक)
Formनपुंसकलिङ्ग; (समासः: शीतं च उष्णं च = द्वन्द्व)
vaivarṇyadiscoloration
vaivarṇya:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootvaivarṇya (प्रातिपदिक)
Formनपुंसकलिङ्ग; (समासाङ्ग)
upasargaaffliction/attack
upasarga:
Sambandha (सम्बन्ध in compound)
TypeNoun
Rootupasarga (प्रातिपदिक)
Formपुंलिङ्ग; (समासः: वैवर्ण्यस्य उपसर्गः = षष्ठी-तत्पुरुष; vaivarṇya-upasarga)
ādayaḥand the like
ādayaḥ:
Karta (कर्ता)
TypeNoun
Rootādi (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; बहुवचन; ‘and others’
tāpa-viśeṣāḥparticular sufferings
tāpa-viśeṣāḥ:
Karta (कर्ता)
TypeNoun
Roottāpa (प्रातिपदिक) + viśeṣa (प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा; बहुवचन; (समासः: तापस्य विशेषाः = षष्ठी-तत्पुरुष)
bhavantiarise/occur
bhavanti:
Kriya (क्रिया)
TypeVerb
Root√bhū (धातु)
Formलट्; परस्मैपद; प्रथमपुरुष; बहुवचन
yāvatas long as
yāvat:
Sambandha (सम्बन्ध/temporal)
TypeIndeclinable
Rootyāvat (अव्यय)
Formअव्यय; अवधिपर्यन्ते (as long as)
jīvamthroughout life
jīvam:
Sambandha (सम्बन्ध/adverbial)
TypeIndeclinable
Rootjīva (प्रातिपदिक)
Formअव्ययवत् प्रयोगः; जीवनपर्यन्तम् (throughout life)
sukhamhappiness
sukham:
Karta (कर्ता)
TypeNoun
Rootsukha (प्रातिपदिक)
Formनपुंसकलिङ्ग; प्रथमा; एकवचन
niratiśayamunsurpassed
niratiśayam:
Karta (कर्ता-विशेषण)
TypeAdjective
Rootnir-atiśaya (प्रातिपदिक)
Formनपुंसकलिङ्ग; प्रथमा; एकवचन; सुखं विशेषयति; (समासः: निः + अतिशयः; नञ्/उपसर्ग-तत्पुरुष)
evaindeed
eva:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rooteva (अव्यय)
Formअव्यय; अवधारण (only/indeed)

This verse hints at the perfection of human society even within this material world. The miserable conditions of this material world can be corrected by a sufficient supply of milk, yogurt, honey, ghee, molasses, food grains, ornaments, bedding, sitting places and so on. This is human civilization. Ample food grains can be produced through agricultural enterprises, and profuse supplies of milk, yogurt and ghee can be arranged through cow protection. Abundant honey can be obtained if the forests are protected. Unfortunately, in modern civilization, men are busy killing the cows that are the source of yogurt, milk and ghee, they are cutting down all the trees that supply honey, and they are opening factories to manufacture nuts, bolts, automobiles and wine instead of engaging in agriculture. How can the people be happy? They must suffer from all the misery of materialism. Their bodies become wrinkled and gradually deteriorate until they become almost like dwarves, and a bad odor emanates from their bodies because of unclean perspiration resulting from eating all kinds of nasty things. This is not human civilization. If people actually want happiness in this life and want to prepare for the best in the next life, they must adopt a Vedic civilization. In a Vedic civilization, there is a full supply of all the necessities mentioned above.

P
Parīkṣit Mahārāja

FAQs

In this verse (5.16.25), Śukadeva explains that in certain exalted regions described in the Fifth Canto, inhabitants do not experience wrinkles, grey hair, fatigue, disease, death, or distress from heat and cold—enjoying uninterrupted, exceptional happiness for the duration of their lives there.

In Canto 5, Śukadeva narrates the structure of the universe (Jambūdvīpa, Mount Meru, and surrounding regions) to answer Parīkṣit’s inquiries and to situate the listener within the Bhagavatam’s broader cosmological and theological vision.

Even the most refined worldly happiness is temporary and dependent on one’s realm and lifespan; a devotee can use this perspective to deepen detachment and prioritize bhakti, seeking the eternal shelter of Bhagavān rather than only improved material conditions.