Shloka 38
Nārada Instructs Prācīnabarhiṣat: The Purañjana Narrative Begins
City of Nine Gates
कं नु त्वदन्यं रमये ह्यरतिज्ञमकोविदम् । असम्परायाभिमुखमश्वस्तनविदं पशुम् ॥ ३८ ॥
kaṁ nu tvad-anyaṁ ramaye hy arati-jñam akovidam asamparāyābhimukham aśvastana-vidaṁ paśum
میں دوسروں کے ساتھ ملنے کی توقع کیسے کر سکتی ہوں، جو نہ تو جنسیات سے واقف ہیں اور نہ ہی زندگی یا موت کے بعد لطف اندوز ہونے کا طریقہ جانتے ہیں؟ ایسے نادان لوگ جانوروں کی طرح ہیں کیونکہ وہ اس زندگی اور موت کے بعد حسی لطف اندوزی کا عمل نہیں جانتے۔
Since there are 8,400,000 species of life, there are also many different living conditions. In the lower grades of life (in plant and tree life) there is no system for sexual intercourse. In the upper grades (in the life of birds and bees) there is sex, but the insects and animals do not know how to actually enjoy sex life. In the human form of life, however, there is full knowledge of how to enjoy sex. Indeed, there are many so-called philosophers who give directions on how to enjoy sex life. There is even a science called kāma-śāstra, which is the science of sex. In human life there are also such divisions as brahmacarya, gṛhastha, vānaprastha and sannyāsa. There is no sex life except in the gṛhastha, or householder, āśrama. The brahmacārī is not allowed any sex, a vānaprastha voluntarily refrains from sex, and the sannyāsī is completely renounced. The karmīs do not practice brahmacarya, vānaprastha or sannyāsa life, for they are very much interested in gṛhastha life. In other words, a human being is very much materially inclined. Indeed, all living entities are materially inclined. They prefer gṛhastha life because there is a concession for sex. The karmīs think the other statuses of life are worse than animal life, for animals also have sex whereas the brahmacārī, vānaprastha and sannyāsī completely give up sex. The karmīs, therefore, abhor these orders of spiritual life.
FAQs
It contrasts spiritual intelligence with animal-like ignorance: a wise person does not turn away from life’s ultimate destination and purpose, whereas the ignorant live without awareness of what truly benefits them.
In the allegory, the queen embodies attraction and companionship that binds the living being to worldly life; her praise is meant to keep the king emotionally engaged and oriented toward her, reinforcing attachment.
It urges choosing guidance and relationships that increase clarity about life’s ultimate purpose, rather than drifting in restless dissatisfaction and ignorance like a “paśu” (unreflective living).