Shloka 45
The Forest of Material Existence (Saṁsāra-vana) and the Delivering Path of Bharata’s Teachings
यज्ञाय धर्मपतये विधिनैपुणाययोगाय साङ्ख्यशिरसे प्रकृतीश्वराय । नारायणाय हरये नम इत्युदारंहास्यन्मृगत्वमपि य: समुदाजहार ॥ ४५ ॥
yajñāya dharma-pataye vidhi-naipuṇāya yogāya sāṅkhya-śirase prakṛtīśvarāya nārāyaṇāya haraye nama ity udāraṁ hāsyan mṛgatvam api yaḥ samudājahāra
แม้อยู่ในกายกวาง ภรตมหาราชก็ไม่ลืมพระผู้เป็นเจ้า; ครั้นละกายนั้น ทรงเปล่งเสียงว่า “ขอนอบน้อมแด่นารายณะ หริ ผู้เป็นยัญญะ ผู้พิทักษ์ธรรม ผู้ชำนาญพิธี ผู้เป็นโยคะ ยอดแห่งสางขยะ และเจ้าแห่งปรกฤติ” แล้วจึงละสังขาร
The entire Vedas are meant for the understanding of karma, jñāna and yoga — fruitive activity, speculative knowledge and mystic yoga. Whatever way of spiritual realization we accept, the ultimate goal is Nārāyaṇa, the Supreme Personality of Godhead. The living entities are eternally connected with Him via devotional service. As stated in Śrīmad-Bhāgavatam, ante nārāyaṇa-smṛtiḥ: the perfection of life is to remember Nārāyaṇa at the time of death. Although Bharata Mahārāja had to accept the body of a deer, he could remember Nārāyaṇa at the time of death. Consequently he took birth as a perfect devotee in a brāhmaṇa family. This confirms the statement of Bhagavad-gītā (6.41) , śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ’bhijāyate: “One who falls from the path of self-realization takes birth in a family of brāhmaṇas or wealthy aristocrats.” Although Mahārāja Bharata appeared in the royal family, he became neglectful and took birth as a deer. Because he was very cautious within his deer body, he took birth in a brāhmaṇa family as Jaḍa Bharata. During this lifetime, he remained perfectly Kṛṣṇa conscious and preached the gospel of Kṛṣṇa consciousness directly, beginning with his instructions to Mahārāja Rahūgaṇa. In this regard, the word yogāya is very significant. The purpose of aṣṭāṅga-yoga, as stated by Madhvācārya, is to link or connect with the Supreme Personality of Godhead. The goal is not to display some material perfections.
FAQs
This verse teaches that remembrance and surrender to Nārāyaṇa—recognizing Him as the Lord of dharma, sacrifice, yoga, and the controller of nature—can lift a soul beyond even a degraded, animal-like state of consciousness.
He identifies the Supreme Lord as the ultimate source and goal of all authentic spiritual paths—Vedic rites (yajña/vidhi), moral order (dharma), disciplined realization (yoga), and true analysis of reality (Sāṅkhya)—showing they culminate in devotion to Hari.
Regularly chant and remember “Namo Nārāyaṇāya” (or Hari’s names) with humility, and align daily duties with dharma—this transforms habits and consciousness away from impulsive, sense-driven living.