Śrīmad Bhāgavatam|Canto 11 Chapter 26
mal-lakṣaṇam imaṁ kāyaṁ
labdhvā mad-dharma āsthitaḥ
ātma-sthaṁ samupaiti mām
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; mat-lakṣaṇam — in which I can be realized; imam — this; kāyam — human body; labdhvā — having achieved; mat-dharme — in devotional service to Me; āsthitaḥ — situated; ānandam — who is pure ecstasy; parama-ātmānam — the Supreme Soul; ātma-stham — situated within the heart; samapaiti — he achieves; mām — Me.
The Supreme Personality of Godhead said: Having achieved this human form of life, which affords one the opportunity to realize Me, and being situated in My devotional service, one can achieve Me, the reservoir of all pleasure and the Supreme Soul of all existence, residing within the heart of every living being.
vartamāno ’pi na pumān
yujyate ’vastubhir guṇaiḥ
guṇa-mayyā — based on the modes of nature; jīva-yonyā — from the cause of material life, false identification; vimuktaḥ — one who has become completely free; jñāna — in transcendental knowledge; niṣṭhayā — by being properly fixed; guṇeṣu — among the products of the modes of nature; māyā-mātreṣu — which are simply illusion; dṛśyamāneṣu — appearing before the eyes; avastutaḥ — although not real; vartamānaḥ — living; api — although; na — does not; pumān — that person; yujyate — become entangled; avastubhiḥ — unreal; guṇaiḥ — with the manifestations of the modes of nature.
A person fixed in transcendental knowledge is freed from conditioned life by giving up his false identification with the products of the material modes of nature. Seeing these products as simply illusion, he avoids entanglement with the modes of nature, although constantly among them. Because the modes of nature and their products are simply not real, he does not accept them.
saṅgaṁ na kuryād asatāṁ
tasyānugas tamasy andhe
saṅgam — association; na kuryāt — one should never make; asatām — of those who are materialistic; śiśna — the genitals; udara — and the belly; tṛpām — who are devoted to gratifying; kvacit — at any time; tasya — of any such person; anugaḥ — the follower; tamasi andhe — into the darkest pit; patati — he falls; andha-anuga — following a blind man; andha-vat — just like another blind man.
One should never associate with materialists, those dedicated to gratifying their genitals and bellies. By following them one falls into the deepest pit of darkness, just like a blind man who follows another blind man.
ailaḥ samrāḍ imāṁ gāthām
ailaḥ — King Purūravā; samrāṭ — the great emperor; imām — this; gāthām — song; agāyata — sang; bṛhat — mighty; śravāḥ — whose fame; urvaśī-virahāt — because of experiencing separation from Urvaśī; muhyan — becoming bewildered; nirviṇṇaḥ — feeling detached; śoka — his lamentation; saṁyame — when he was finally able to bring under control.
The following song was sung by the famous emperor Purūravā. When deprived of his wife, Urvaśī, he was at first bewildered, but by controlling his lamentation he began to feel detachment.
tyaktvātmānaṁ vrayantīṁ tāṁ
nagna unmatta-van nṛpaḥ
vilapann anvagāj jāye
ghore tiṣṭheti viklavaḥ
tyaktvā — abandoning; ātmānam — him; vrajantīm — going away; tām — unto her; nagnaḥ — being naked; unmatta-vat — like a madman; nṛpaḥ — the king; vilapan — crying out; anvagāt — followed; jāye — O my wife; ghore — O terrible woman; tiṣṭha — please stop; iti — thus speaking; viklavaḥ — overwhelmed with distress.
When she was leaving him, even though he was naked he ran after her just like a madman and called out in great distress, “O my wife, O terrible lady! Please stop!”
kāmān atṛpto ’nujuṣan
na veda yāntīr nāyāntīr
kāmān — lusty desires; atṛptaḥ — unsatiated; anujuṣan — gratifying; kṣullakān — insignificant; varṣa — of many years; yāminīḥ — the nights; na veda — he did not know; yāntīḥ — going; na — nor; āyāntīḥ — approaching; urvaśī — by Urvaśī; ākṛṣṭa — attracted; cetanaḥ — his mind.
Although for many years Purūravā had enjoyed sex pleasure in the evening hours, still he was not satisfied by such insignificant enjoyment. His mind was so attracted to Urvaśī that he did not notice how the nights were coming and going.
aho me moha-vistāraḥ
nāyuḥ-khaṇḍā ime smṛtāḥ
ailaḥ uvāca — King Purūravā said; aho — alas; me — my; moha — of the delusion; vistāraḥ — the extent; kāma — by lust; kaśmala — contaminated; cetasaḥ — my consciousness; devyā — by this goddess; gṛhīta — is seized; kaṇṭhasya — whose neck; na — have not; āyuḥ — of my life span; khaṇḍāḥ — the divisions; ime — these; smṛtāḥ — been taken notice of.
King Aila said: Alas, just see the extent of my delusion! This goddess was embracing me and held my neck in her grip. My heart was so polluted by lust that I had no idea how my life was passing.
sūryo vābhyudito ’muyā
batāhāni gatāny uta
na — did not; aham — I; veda — know; abhinirmuktaḥ — having set; sūryaḥ — the sun; vā — or; abhyuditaḥ — risen; amuyā — by her; mūṣitaḥ — deceived; varṣa — years; pūgānām — comprising many; bata — alas; ahāni — days; gatāni — have gone; uta — certainly.
That lady cheated me so much that I did not even see the rising or setting of the sun. Alas, for so many years I passed my days in vain!
aho me ātma-sammoho
yenātmā yoṣitāṁ kṛtaḥ
aho — alas; me — my; ātma — of myself; sammohaḥ — total bewilderment; yena — by which; ātmā — my body; yoṣitām — of women; kṛtaḥ — became; krīḍā-mṛgaḥ — a toy animal; cakravartī — mighty emperor; naradeva — of kings; śikhā-maṇiḥ — the crown jewel.
Alas, although I am supposed to be a mighty emperor, the crown jewel of all kings on this earth, just see how my bewilderment has rendered me a toy animal in the hands of women!
hitvā tṛṇam iveśvaram
yāntīṁ striyaṁ cānvagamaṁ
nagna unmatta-vad rudan
sa-paricchadam — along with my kingdom and all paraphernalia; ātmānam — myself; hitvā — abandoning; tṛṇam — a blade of grass; iva — as if; īśvaram — the powerful lord; yāntīm — going away; striyam — the woman; ca — and; anvagaman — I followed; nagnaḥ — naked; unmatta-vat — like a madman; rudan — crying out.
Although I was a powerful lord with great opulence, that woman gave me up as if I were no more than an insignificant blade of grass. And still, naked and without shame, I followed her, crying out to her like a madman.
kutas tasyānubhāvaḥ syāt
teja īśatvam eva vā
yo ’nvagacchaṁ striyaṁ yāntīṁ
kutaḥ — where; tasya — of that person (myself); anubhāvaḥ — the influence; syāt — is; tejaḥ — strength; īśatvam — sovereignty; eva — indeed; vā — or; yaḥ — who; anvagaccham — ran after; striyam — this woman; yāntīm — while going away; khara-vat — just like an ass; pāda — by the foot; tāḍitaḥ — punished.
Where are my so-called great influence, power and sovereignty? Just like an ass being kicked in the face by his she-ass, I ran after that woman, who had already given me up.
kiṁ vidyayā kiṁ tapasā
kiṁ tyāgena śrutena vā
kiṁ viviktena maunena
strībhir yasya mano hṛtam
kim — what is the use; vidyayā — of knowledge; kim — what; tapasā — of austerities; kim — what; tyāgena — of renunciation; śrutena — of having studied the scriptures; vā — or; kim — what; viviktena — of solitude; maunena — of silence; strībhiḥ — by women; yasya — whose; manaḥ — the mind; hṛtam — taken away.
What is the use of a big education or the practice of austerities and renunciation, and what is the use of studying religious scriptures, of living in solitude and silence, if, after all that, one’s mind is stolen by a woman?
svārthasyākovidaṁ dhiṅ māṁ
yo ’ham īśvaratāṁ prāpya
strībhir go-khara-vaj jitaḥ
sva-arthasya — his own best interest; akovidam — who does not know; dhik — to hell; mām — with me; mūrkham — a fool; paṇḍita-māninam — imagining himself to be a great scholar; yaḥ — who; aham — I; īśvaratām — the position of lordship; prāpya — achieving; strībhiḥ — by women; go-khara-vat — like a bullock or an ass; jitaḥ — conquered.
To hell with me! I am such a fool that I didn’t even know what was good for me, although I arrogantly thought I was highly intelligent. Although I achieved the exalted position of a lord, I allowed myself to be conquered by women as if I were a bullock or a jackass.
sevato varṣa-pūgān me
na tṛpyaty ātma-bhūḥ kāmo
vahnir āhutibhir yathā
sevataḥ — who was serving; varṣa-pūgān — for many years; me — my; urvaśyāḥ — of Urvaśī; adhara — of the lips; āsavam — the nectar; na tṛpyati — never became satisfied; ātma-bhūḥ — born from the mind; kāmaḥ — the lust; vahniḥ — fire; āhutibhiḥ — by oblations; yathā — just as.
Even after I had served the so-called nectar of the lips of Urvaśī for many years, my lusty desires kept rising again and again within my heart and were never satisfied, just like a fire that can never be extinguished by the oblations of ghee poured into its flames.
ko nv anyo mocituṁ prabhuḥ
puṁścalyā — by a prostitute; apahṛtam — stolen; cittam — the intelligence; kaḥ — who; nu — indeed; anyaḥ — other person; mocitum — to free; prabhuḥ — is capable; ātma-ārāma — of the self-satisfied sages; īśvaram — the Lord; ṛte — except for; bhagavantam — the Supreme Personality of Godhead; adhokṣajam — who lies beyond the purview of material senses.
Who but the Supreme Personality of Godhead, who lies beyond material perception and is the Lord of self-satisfied sages, can possibly save my consciousness, which has been stolen by a prostitute?
bodhitasyāpi devyā me
bodhitasya — who had been informed; api — even; devyā — by the goddess Urvaśī; me — of me; su-ukta — well-spoken; vākyena — by words; durmateḥ — whose intelligence was dull; manaḥ-gataḥ — within the mind; mahā-mohaḥ — the great confusion; na apayāti — did not cease; ajita-ātmanaḥ — who had failed to control his senses.
Because I allowed my intelligence to become dull and because I failed to control my senses, the great confusion in my mind did not go away, even though Urvaśī herself gave me wise counsel with well-spoken words.
kim etayā no ’pakṛtaṁ
rajjvā vā sarpa-cetasaḥ
yo ’haṁ yad ajitendriyaḥ
kim — what; etayā — by her; naḥ — to us; apakṛtam — offense has been done; rajjvā — by a rope; vā — or; sarpa-cetasaḥ — who is thinking it to be a snake; draṣṭuḥ — of such a seer; svarūpa — the real identity; aviduṣaḥ — who does not understand; yaḥ — who; aham — I; yat — because of; ajita-indriyaḥ — having not controlled the senses.
How can I blame her for my trouble when I myself am ignorant of my real, spiritual nature? I did not control my senses, and so I am like a person who mistakenly sees a harmless rope as a snake.
kvāyaṁ malīmasaḥ kāyo
kva guṇāḥ saumanasyādyā
hy adhyāso ’vidyayā kṛtaḥ
kva — where; ayam — this; malīmasaḥ — very filthy; kāyaḥ — material body; daurgandhya — bad odor; ādi — and so on; ātmakaḥ — consisting of; aśuciḥ — unclean; kva — where; guṇāḥ — the so-called good qualities; saumanasya — the fragrance and tenderness of flowers; ādyāḥ — and so on; hi — certainly; adhyāsaḥ — the superficial imposition; avidyayā — by ignorance; kṛtaḥ — created.
What is this polluted body anyway — so filthy and full of bad odors? I was attracted by the fragrance and beauty of a woman’s body, but what are those so-called attractive features? They are simply a false covering created by illusion.
pitroḥ kiṁ svaṁ nu bhāryāyāḥ
svāmino ’gneḥ śva-gṛdhrayoḥ
kim ātmanaḥ kiṁ suhṛdām
iti yo nāvasīyate
tasmin kalevare ’medhye
aho su-bhadraṁ su-nasaṁ
su-smitaṁ ca mukhaṁ striyaḥ
pitroḥ — of the parents; kim — whether; svam — the property; nu — or; bhāryāyāḥ — of the wife; svāminaḥ — of the employer; agneḥ — of the fire; śva-gṛdhrayoḥ — of the dogs and vultures; kim — whether; ātmanaḥ — of the soul; kim — whether; suhṛdām — of friends; iti — thus; yaḥ — who; na avasīyate — can never decide; tasmin — to that; kalevare — material body; amedhye — abominable; tuccha-niṣṭhe — heading toward the lowest destination; viṣajjate — becomes attached; aho — ah; su-bhadram — very attractive; su-nasam — having a beautiful nose; su-smitam — beautiful smile; ca — and; mukham — the face; striyaḥ — of a woman.
One can never decide whose property the body actually is. Does it belong to one’s parents, who have given birth to it, to one’s wife, who gives it pleasure, or to one’s employer, who orders the body around? Is it the property of the funeral fire or of the dogs and jackals who may ultimately devour it? Is it the property of the indwelling soul, who partakes in its happiness and distress, or does the body belong to intimate friends who encourage and help it? Although a man never definitely ascertains the proprietor of the body, he becomes most attached to it. The material body is a polluted material form heading toward a lowly destination, yet when a man stares at the face of a woman he thinks, “What a good-looking lady! What a charming nose she’s got, and see her beautiful smile!”
kṛmīṇāṁ kiyad antaram
tvak — out of skin; māṁsa — flesh; rudhira — blood; snāyu — muscle; medaḥ — fat; majjā — marrow; asthi — and bone; saṁhatau — composed; viṭ — of stool; mūtra — urine; pūye — and pus; ramatām — enjoying; kṛmīṇām — compared to the worms; kiyat — how much; antaram — difference.
What difference is there between ordinary worms and persons who try to enjoy this material body composed of skin, flesh, blood, muscle, fat, marrow, bone, stool, urine and pus?
strīṣu straiṇeṣu cārtha-vit
manaḥ kṣubhyati nānyathā
atha api — yet therefore; na upasajjeta — he should never make contact; strīṣu — with women; straiṇeṣu — with men who are attached to women; ca — or; artha-vit — one who knows what is best for him; viṣaya — of the objects of enjoyment; indriya — with the senses; saṁyogāt — because of the connection; manaḥ — the mind; kṣubhyati — becomes agitated; na — not; anyathā — otherwise.
Yet even one who theoretically understands the actual nature of the body should never associate with women or with men attached to women. After all, the contact of the senses with their objects inevitably agitates the mind.
adṛṣṭād aśrutād bhāvān
na bhāva upajāyate
śāmyati stimitaṁ manaḥ
adṛṣṭāt — which is not seen; aśrutāt — which is not heard; bhāvāt — from a thing; na — does not; bhāvaḥ — mental agitation; upajāyate — arise; asamprayuñjataḥ — for one who is not using; prāṇān — the senses; śāmyati — becomes pacified; stimitam — checked; manaḥ — the mind.
Because the mind is not disturbed by that which is neither seen nor heard, the mind of a person who restricts the material senses will automatically be checked in its material activities and become pacified.
tasmāt saṅgo na kartavyaḥ
strīṣu straiṇeṣu cendriyaiḥ
viduṣāṁ cāpy avisrabdhaḥ
ṣaḍ-vargaḥ kim u mādṛśām
tasmāt — therefore; saṅgaḥ — association; na kartavyaḥ — should never be made; strīṣu — with women; straiṇeṣu — with men attached to women; ca — and; indriyaiḥ — by one’s senses; viduṣām — of wise men; ca api — even; avisrabdhaḥ — untrustworthy; ṣaṭ-vargaḥ — the six enemies of the mind (lust, anger, greed, bewilderment, intoxication and envy); kim u — what to speak; mādṛśām — of persons like me.
Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six enemies of the mind; what to speak, then, of foolish persons like me.
evaṁ pragāyan nṛpa-deva-devaḥ
sa urvaśī-lokam atho vihāya
ātmānam ātmany avagamya māṁ vai
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; evam — in this way; pragāyan — singing; nṛpa — among men; deva — and among demigods; devaḥ — who was eminent; saḥ — he, King Purūravā; urvaśī-lokam — the planet of Urvaśī, Gandharvaloka; atha u — then; vihāya — giving up; ātmānam — the Supreme Soul; ātmani — within his own heart; avagamya — realizing; mām — Me; vai — indeed; upāramat — he became peaceful; jñāna — by transcendental knowledge; vidhūta — removed; mohaḥ — his illusion.
The Supreme Personality of Godhead said: Having thus chanted this song, Mahārāja Purūravā, eminent among the demigods and human beings, gave up the position he had achieved in the planet of Urvaśī. His illusion cleansed away by transcendental knowledge, he understood Me to be the Supreme Soul within his heart and so at last achieved peace.
tato duḥsaṅgam utsṛjya
satsu sajjeta buddhimān
santa evāsya chindanti
tataḥ — therefore; duḥsaṅgam — bad association; utsṛjya — throwing away; satsu — to saintly devotees; sajjeta — he should become attached; buddhi-mān — one who is intelligent; santaḥ — saintly persons; eva — only; asya — his; chindanti — cut off; manaḥ — of the mind; vyāsaṅgam — excessive attachment; uktibhiḥ — by their words.
An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one’s mind.
santo ’napekṣā mac-cittāḥ
santaḥ — the saintly devotees; anapekṣāḥ — not dependent on anything material; mat-cittāḥ — who have fixed their minds on Me; praśāntāḥ — completely peaceful; sama-darśinaḥ — endowed with equal vision; nirmamāḥ — free from possessiveness; nirahaṅkārāḥ — free from false ego; nirdvandvāḥ — free from all dualities; niṣparigrahāḥ — free from greed.
My devotees fix their minds on Me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego, duality and greed.
teṣu nityaṁ mahā-bhāga
sambhavanti hi tā nṝṇāṁ
juṣatāṁ prapunanty agham
teṣu — among them; nityam — constantly; mahā-bhāga — O greatly fortunate Uddhava; mahā-bhāgeṣu — among these greatly fortunate devotees; mat-kathāḥ — discussions about Me; sambhavanti — arise; hi — indeed; tāḥ — these topics; nṝṇām — of persons; juṣatām — who are partaking in them; prapunanti — totally purify; agham — the sins.
O greatly fortunate Uddhava, in the association of such saintly devotees there is constant discussion of Me, and those partaking in this chanting and hearing of My glories are certainly purified of all sins.
tā ye śṛṇvanti gāyanti
hy anumodanti cādṛtāḥ
mat-parāḥ śraddadhānāś ca
bhaktiṁ vindanti te mayi
tāḥ — those topics; ye — persons who; śṛṇvanti — hear; gāyanti — chant; hi — indeed; anumodanti — take to heart; ca — and; ādṛtāḥ — with respect; mat-parāḥ — dedicated to Me; śraddadhānāḥ — faithful; ca — and; bhaktim — devotional service; vindanti — achieve; te — they; mayi — for Me.
Whoever hears, chants and respectfully takes to heart these topics about Me becomes faithfully dedicated to Me and thus achieves My devotional service.
bhaktiṁ labdhavataḥ sādhoḥ
kim anyad avaśiṣyate
mayy ananta-guṇe brahmaṇy
bhaktim — devotional service to the Supreme Lord; labdhavataḥ — who has achieved; sādhoḥ — for the devotee; kim — what; anyat — else; avaśiṣyate — remains; mayi — to Me; ananta-guṇe — whose qualities are countless; brahmaṇi — to the Absolute Truth; ānanda — of ecstasy; anubhava — the experience; ātmani — who comprises.
What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?
śītaṁ bhayaṁ tamo ’pyeti
sādhūn saṁsevatas tathā
yathā — just as; upaśrayamāṇasya — of one who is approaching; bhagavantam — the powerful; vibhāvasum — fire; śītam — cold; bhayam — fear; tamaḥ — darkness; apyeti — are removed; sādhūn — saintly devotees; saṁsevataḥ — for one who is serving; tathā — similarly.
Just as cold, fear and darkness are eradicated for one who has approached the sacrificial fire, so dullness, fear and ignorance are destroyed for one engaged in serving the devotees of the Lord.
santo brahma-vidaḥ śāntā
naur dṛḍhevāpsu majjatām
nimajjya — of those who are submerging; unmajjatām — and rising again; ghore — in the horrible; bhava — of material life; abdhau — ocean; parama — supreme; ayanam — shelter; santaḥ — saintly devotees; brahma-vidaḥ — who understand the Absolute Truth; śāntāḥ — peaceful; nauḥ — a boat; dṛḍhā — strong; iva — just as; apsu — in the water; majjatām — for those who are drowning.
The devotees of the Lord, peacefully fixed in absolute knowledge, are the ultimate shelter for those who are repeatedly rising and falling within the fearful ocean of material life. Such devotees are just like a strong boat that comes to rescue persons who are at the point of drowning.
annaṁ hi prāṇināṁ prāṇa
ārtānāṁ śaraṇaṁ tv aham
dharmo vittaṁ nṛṇāṁ pretya
santo ’rvāg bibhyato ’raṇam
annam — food; hi — indeed; prāṇinām — of living entities; prāṇaḥ — the very life; ārtānām — of those who are distressed; śaraṇam — the shelter; tu — and; aham — I; dharmaḥ — religion; vittam — the wealth; nṛṇām — of men; pretya — when they have passed away from this world; santaḥ — the devotees; arvāk — of going downward; bibhyataḥ — for those who are fearful; araṇam — the refuge.
Just as food is the life of all creatures, just as I am the ultimate shelter for the distressed, and just as religion is the wealth of those who are passing away from this world, so My devotees are the only refuge of persons fearful of falling into a miserable condition of life.
santo diśanti cakṣūṁṣi
bahir arkaḥ samutthitaḥ
devatā bāndhavāḥ santaḥ
santa ātmāham eva ca
santaḥ — the devotees; diśanti — bestow; cakṣūṁṣi — eyes; bahiḥ — external; arkaḥ — the sun; samutthitaḥ — when it is fully risen; devatāḥ — worshipable deities; bāndhavāḥ — relatives; santaḥ — the devotees; santaḥ — the devotees; ātmā — one’s very soul; aham — Myself; eva ca — as well.
My devotees bestow divine eyes, whereas the sun allows only external sight, and that only when it is risen in the sky. My devotees are one’s real worshipable deities and real family; they are one’s own self, and ultimately they are nondifferent from Me.
vaitasenas tato ’py evam
mukta-saṅgo mahīm etām
ātmārāmaś cacāra ha
vaitasenaḥ — King Purūravā; tataḥ api — for that reason; evam — thus; urvaśyāḥ — of Urvaśī; loka — of being on the same planet; niṣpṛhaḥ — freed from the desire; mukta — liberated; saṅgaḥ — from all material association; mahīm — the earth; etām — this; ātma-ārāmaḥ — self-satisfied; cacāra — he traveled; ha — indeed.
Thus losing his desire to be on the same planet as Urvaśī, Mahārāja Purūravā began to wander the earth free of all material association and completely satisfied within the self.