Srimad Bhagavatam — Ekadasha Skandha, Shloka 55

Kṛṣṇa’s Impending Departure; Uddhava’s Surrender; King Yadu and the Avadhūta’s Twenty-Four Gurus

Beginnings

Devanagari script

शय्यासनाटनस्थानवार्ताक्रीडाशनादिकम् । मिथुनीभूय विश्रब्धौ चेरतुर्वनराजिषु ॥ ५५ ॥

Transliteration

śayyāsanāṭana-sthāna vārtā-krīḍāśanādikam mithunī-bhūya viśrabdhau ceratur vana-rājiṣu

Translation

他们天真地信赖未来，成双成对在林木间安然度日：卧息、栖坐、行走、停立、交谈、嬉戏、饮食等皆无忧而行。

Synonyms

• शय्या-आसन-आटन-स्थान-वार्ता-क्रीडा-अशन-आदिकम्: bed, sitting, roaming, places, talk, play, eating, etc.
• शय्या-आसन-आटन-स्थान-वार्ता-क्रीडा-अशन-आदिकम्: कर्म (Karma/Object)
• Type: Noun
• Root: शय्या (प्रातिपदिक) + आसन (प्रातिपदिक) + आटन (प्रातिपदिक) + स्थान (प्रातिपदिक) + वार्ता (प्रातिपदिक) + क्रीडा (प्रातिपदिक) + अशन्/अशन (प्रातिपदिक) + आदि (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन; समाहार-द्वन्द्व (collective copulative) meaning 'etc. such as bed, seat, roaming, place, talk, play, eating'

• मिथुनी-भूय: having paired up
• मिथुनी-भूय: पूर्वकाल (Prior action/absolutive)
• Type: Indeclinable
• Root: मिथुनी (प्रातिपदिक) + √भू (धातु)
• Form: क्त्वान्त-अव्यय (gerund/absolutive), √भू; 'having become a pair'

• विश्रब्धौ: trusting/at ease
• विश्रब्धौ: विशेषण (Adjectival modifier)
• Type: Adjective
• Root: विश्रब्ध (कृदन्त; √श्रभ्/श्रम्भ् 'to trust/relax', past participle)
• Form: पुंलिङ्ग, प्रथमा, द्विवचन; विशेषण (of the two pigeons)

• चेरतुः: they moved about
• चेरतुः: क्रिया (Verb/Action)
• Type: Verb
• Root: √चर् (धातु)
• Form: लिट् (Perfect), प्रथमपुरुष, द्विवचन; परस्मैपद

• वन-राजिषु: in the forest-groves/tracts
• वन-राजिषु: अधिकरण (Adhikaraṇa/Location)
• Type: Noun
• Root: वन (प्रातिपदिक) + राजि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सप्तमी (7th case), बहुवचन; अधिकरण (locative); तत्पुरुष (rows/tracts of forest)

Characters & Entities

• Purañjana
• Purañjanī

FAQs

What does the Srimad Bhagavatam say about attachment to sense enjoyment in household life?

This verse portrays a couple absorbed in shared pleasures—resting, roaming, talking, playing, and eating—illustrating how comfort and intimacy can deepen material attachment when life’s purpose is reduced to enjoyment.

Why is Śukadeva Gosvāmī describing Purañjana and Purañjanī’s activities?

He narrates their relaxed, pleasure-centered wandering to show King Yadu how the conditioned soul, joined with worldly desire, becomes engrossed in enjoyment and thus forgets higher spiritual aims.

How can this teaching be applied in modern life?

Enjoyments like leisure, entertainment, and constant socializing can be balanced by deliberate sādhana—regular hearing/chanting, mindful discipline, and aligning relationships with devotion rather than mere consumption of pleasure.