Śrīmad Bhāgavatam|Canto 11 Chapter 7
Lord Kṛṣṇa Instructs Uddhava
yad āttha māṁ mahā-bhāga
tac-cikīrṣitam eva me
brahmā bhavo loka-pālāḥ
svar-vāsaṁ me ’bhikāṅkṣiṇaḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yat — that which; āttha — you spoke; mām — to Me; mahā-bhāga — O greatly fortunate Uddhava; tat — that; cikīrṣitam — the program that I am desiring to execute; eva — certainly; me — Mine; brahmā — Lord Brahmā; bhavaḥ — Lord Śiva; loka-pālāḥ — the leaders of all universal planets; svaḥ-vāsam — abode in Vaikuṇṭha; me — My; abhikāṅkṣiṇaḥ — they are desiring.
The Supreme Personality of Godhead said: O greatly fortunate Uddhava, you have accurately revealed My desire to withdraw the Yadu dynasty from the earth and return to My own abode in Vaikuṇṭha. Thus Lord Brahmā, Lord Śiva and all other planetary rulers are now praying for Me to resume My residence in Vaikuṇṭha.
mayā niṣpāditaṁ hy atra
yad-artham avatīrṇo ’ham
mayā — by Me; niṣpāditam — accomplished; hi — certainly; atra — within this world; deva-kāryam — work for the benefit of the demigods; aśeṣataḥ — completely, with nothing remaining; yat — for whose; artham — sake; avatīrṇaḥ — incarnated; aham — I; aṁśena — with My plenary portion, Baladeva; brahmaṇā — by Lord Brahmā; arthitaḥ — being prayed for.
Answering the prayer of Lord Brahmā, I descended within this world along with My plenary portion, Lord Baladeva, and performed various activities on behalf of the demigods. I have now completed My mission here.
kulaṁ vai śāpa-nirdagdhaṁ
samudraḥ saptame hy enāṁ
purīṁ ca plāvayiṣyati
kulam — this Yadu dynasty; vai — definitely; śāpa — by the curse; nirdagdham — finished; naṅkṣyati — will be destroyed; anyonya — mutual; vigrahāt — by a quarrel; samudraḥ — the ocean; saptame — on the seventh day; hi — certainly; enām — this; purīm — city; ca — also; plāvayiṣyati — will inundate.
Now due to the brāhmaṇas’ curse the Yadu dynasty will certainly perish by fighting among themselves; and on the seventh day from today the ocean will rise up and inundate this city of Dvārakā.
yarhy evāyaṁ mayā tyakto
loko ’yaṁ naṣṭa-maṅgalaḥ
bhaviṣyaty acirāt sādho
yarhi — when; eva — certainly; ayam — this; mayā — by Me; tyaktaḥ — abandoned; lokaḥ — the world; ayam — this; naṣṭa-maṅgalaḥ — bereft of all auspiciousness or piety; bhaviṣyati — it will be; acirāt — very soon; sādho — O saintly one; kalinā — due to Kali; api — himself; nirākṛtaḥ — overwhelmed.
O saintly Uddhava, in the near future I will abandon this earth. Then, being overwhelmed by the Age of Kali, the earth will be bereft of all piety.
na vastavyaṁ tvayaiveha
mayā tyakte mahī-tale
jano ’bhadra-rucir bhadra
bhaviṣyati kalau yuge
na — not; vastavyam — should remain; tvayā — you; eva — certainly; iha — in this world; mayā — by Me; tyakte — when it is abandoned; mahītale — the earth; janaḥ — the people; abhadra — sinful, inauspicious things; ruciḥ — addicted to; bhadra — O you who are sinless and auspicious; bhaviṣyati — will be; kalau — in Kali; yuge — in this yuga.
My dear Uddhava, you should not remain here on the earth once I have abandoned this world. My dear devotee, you are sinless, but in Kali-yuga the people will be addicted to all types of sinful activities; therefore do not stay here.
tvaṁ tu sarvaṁ parityajya
mayy āveśya manaḥ saṁyak
sama-dṛg vicarasva gām
tvam — you; tu — in fact; sarvam — all; parityajya — giving up; sneham — affection; sva-jana-bandhuṣu — for your relatives and friends; mayi — in Me, the Supreme Personality of Godhead; āveśya — fixing; manaḥ — your mind; saṁyak — completely; sama-dṛk — seeing everything with equal vision; vicarasva — wander; gām — throughout the earth.
Now you should completely give up all attachment to your personal friends and relatives and fix your mind on Me. Thus being always conscious of Me, you should observe all things with equal vision and wander throughout the earth.
yad idaṁ manasā vācā
naśvaraṁ gṛhyamāṇaṁ ca
yat — that which; idam — this world; manasā — by the mind; vācā — by speech; cakṣurbhyām — by the eyes; śravaṇa-ādibhiḥ — by the ears and other senses; naśvaram — temporary; gṛhyamāṇam — that which is being accepted or perceived; ca — and; viddhi — you should know; māyā-manaḥ-mayam — it is only imagined to be real by the influence of māyā.
My dear Uddhava, the material universe that you perceive through your mind, speech, eyes, ears and other senses is an illusory creation that one imagines to be real due to the influence of māyā. In fact, you should know that all of the objects of the material senses are temporary.
puṁso ’yuktasya nānārtho
bhramaḥ sa guṇa-doṣa-bhāk
puṁsaḥ — of a person; ayuktasya — whose mind is diverted from the truth; nānā — many; arthaḥ — values or meanings; bhramaḥ — confusion; saḥ — that; guṇa — something good; doṣa — something bad; bhāk — embodying; karma — compulsory duties; akarma — nonperformance of prescribed duties; vikarma — forbidden activities; iti — thus; guṇa — good things; doṣa — bad things; dhiyaḥ — of one who perceives; bhidā — this difference.
One whose consciousness is bewildered by illusion perceives many differences in value and meaning among material objects. Thus one engages constantly on the platform of material good and evil and is bound by such conceptions. Absorbed in material duality, such a person contemplates the performance of compulsory duties, nonperformance of such duties and performance of forbidden activities.
yukta-citta idaṁ jagat
ātmānaṁ mayy adhīśvare
tasmāt — therefore; yukta — having brought under control; indriya-grāmaḥ — all the senses; yukta — also subduing; cittaḥ — your mind; idam — this; jagat — world; ātmani — within the individual soul; īkṣasva — you should see; vitatam — spread out (as the substance of his material enjoyment); ātmānam — and that individual soul; mayi — in Me; adhīśvare — the supreme controller.
Therefore, bringing all your senses under control and thus subduing the mind, you should see the entire world as situated within the self, who is expanded everywhere, and you should also see this individual self within Me, the Supreme Personality of Godhead.
jñāna — with conclusive knowledge of the Vedas; vijñāna — and practical realization of the purpose of knowledge; saṁyuktaḥ — fully endowed; ātma-bhūtaḥ — an object of affection; śarīriṇām — for all embodied beings (beginning with the great demigods); ātma-anubhava — by direct perception of the soul; tuṣṭa-ātmā — having a satisfied mind; na — never; antarāyaiḥ — by disturbances; vihanyase — you will be checked in your progress.
Being fully endowed with conclusive knowledge of the Vedas and having realized the ultimate purpose of such knowledge in practice, you will be able to perceive the pure self, and thus your mind will be satisfied. At that time you will become dear to all living beings, headed by the demigods, and you will never be hampered by any disturbance in life.
niṣedhān na nivartate
guṇa-buddhyā ca vihitaṁ
na karoti yathārbhakaḥ
doṣa-buddhyā — because of thinking that such action is wrong; ubhaya-atītaḥ — one who has transcended both (the conceptions of mundane right and wrong); niṣedhāt — from what is forbidden; na nivartate — he does not desist; guṇa-buddhyā — because of thinking it is good; ca — also; vihitam — what is enjoined; na karoti — he does not do; yathā — just like; arbhakaḥ — a young child.
One who has transcended material good and evil automatically acts in accordance with religious injunctions and avoids forbidden activities. The self-realized person does this spontaneously, like an innocent child, and not because he is thinking in terms of material good and evil.
paśyan mad-ātmakaṁ viśvaṁ
na vipadyeta vai punaḥ
sarva-bhūta — to all creatures; su-hṛt — a well-wisher; śāntaḥ — peaceful; jñāna-vijñāna — in knowledge and transcendental realization; niścayaḥ — firmly fixed; paśyan — seeing; mat-ātmakam — pervaded by Me; viśvam — the universe; na vipadyeta — will never fall into the cycle of repeated birth and death; vai — indeed; punaḥ — again.
One who is the kind well-wisher of all living beings, who is peaceful and firmly fixed in knowledge and realization, sees Me within all things. Such a person never again falls down into the cycle of birth and death.
ity ādiṣṭo bhagavatā
tattvaṁ jijñāsur acyutam
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; ādiṣṭaḥ — instructed; bhagavatā — by the Supreme Lord; mahā-bhāgavataḥ — the exalted devotee of the Lord; nṛpa — O King; uddhavaḥ — Uddhava; praṇipatya — after bowing down to offer respects; āha — spoke; tattvam — the scientific truth; jijñāsuḥ — being eager to learn; acyutam — unto the infallible Personality of Godhead.
Śrī Śukadeva Gosvāmi said: O King, the Supreme Personality of Godhead, Lord Kṛṣṇa, thus instructed His pure devotee Uddhava, who was eager to receive knowledge from the Lord. Uddhava then offered obeisances to the Lord and spoke as follows.
niḥśreyasāya me proktas
śrī-uddhavaḥ uvāca — Śrī Uddhava said; yoga-īśa — O giver of all results of yoga; yoga-vinyāsa — O You who by Your own power bestow yoga even upon those who are unqualified; yoga-ātman — O Supreme Soul realized through yoga; yoga-sambhava — O origin of all mystic power; niḥśreyasāya — for the ultimate benefit; me — of me; proktaḥ — You have spoken about; tyāgaḥ — renunciation; sannyāsa — by the acceptance of the order of sannyāsa; lakṣaṇaḥ — characterized.
Śrī Uddhava said: My dear Lord, You alone award the results of yoga practice, and You are so kind that by Your own influence You distribute the perfection of yoga to Your devotee. Thus You are the Supreme Soul who is realized through yoga, and it is You who are the origin of all mystic power. For my supreme benefit You have explained the procedure for giving up the material world through the process of sannyāsa, or renunciation.
tyāgo ’yaṁ duṣkaro bhūman
sutarāṁ tvayi sarvātmann
abhaktair iti me matiḥ
tyāgaḥ — renunciation; ayam — this; duṣkaraḥ — difficult to perform; bhūman — O my Lord; kāmānām — of material enjoyment; viṣaya — sense gratification; ātmabhiḥ — by those dedicated to; sutarām — especially; tvayi — unto You; sarva-ātman — O Supreme Soul; abhaktaiḥ — by those without devotion; iti — thus; me — my; matiḥ — opinion.
My dear Lord, O Supreme Soul, for those whose minds are attached to sense gratification, and especially for those bereft of devotion unto You, such renunciation of material enjoyment is most difficult to perform. That is my opinion.
so ’haṁ mamāham iti mūḍha-matir vigāḍhas
tvan-māyayā viracitātmani sānubandhe
tat tv añjasā nigaditaṁ bhavatā yathāhaṁ
saṁsādhayāmi bhagavann anuśādhi bhṛtyam
saḥ — he; aham — I; mama aham — the false concept of “I” and “mine”; iti — thus; mūḍha — most foolish; matiḥ — consciousness; vigāḍhaḥ — merged; tvat-māyayā — by Your illusory potency; viracita — manufactured; ātmani — in the body; sa-anubandhe — along with bodily relations; tat — therefore; tu — indeed; añjasā — easily; nigaditam — that instructed; bhavatā — by You; yathā — the process by which; aham — I; saṁsādhayāmi — may execute; bhagavan — My dear Lord; anuśādhi — teach; bhṛtyam — Your servant.
O my Lord, I myself am most foolish because my consciousness is merged in the material body and bodily relations, which are all manufactured by Your illusory energy. Thus I am thinking, “I am this body, and all of these relatives are mine.” Therefore, my Lord, please instruct Your poor servant. Please tell me how I can very easily carry out Your instructions.
satyasya te sva-dṛśa ātmana ātmano ’nyaṁ
vaktāram īśa vibudheṣv api nānucakṣe
sarve vimohita-dhiyas tava māyayeme
brahmādayas tanu-bhṛto bahir-artha-bhāvāḥ
satyasya — of the Absolute Truth; te — besides You; sva-dṛśaḥ — who reveal Yourself; ātmanaḥ — for me personally; ātmanaḥ — than the Supreme Personality of Godhead; anyam — other; vaktāram — qualified speaker; īśa — O my Lord; vibudheṣu — among the demigods; api — even; na — not; anucakṣe — I can see; sarve — all of them; vimohita — bewildered; dhiyaḥ — their consciousness; tava — Your; māyayā — by the illusory potency; ime — these; brahma-ādayaḥ — headed by Lord Brahmā; tanu-bhṛtaḥ — conditioned souls with material bodies; bahiḥ — in external things; artha — supreme value; bhāvāḥ — conceiving of.
My dear Lord, You are the Absolute Truth, the Supreme Personality of Godhead, and You reveal Yourself to Your devotees. Besides Your Lordship, I do not see anyone who can actually explain perfect knowledge to me. Such a perfect teacher is not to be found even among the demigods in heaven. Indeed, all of the demigods, headed by Lord Brahmā, are bewildered by Your illusory potency. They are conditioned souls who accept their own material bodies and bodily expansions to be the highest truth.
tasmād bhavantam anavadyam ananta-pāraṁ
sarva-jñam īśvaram akuṇṭha-vikuṇṭha-dhiṣṇyam
nirviṇṇa-dhīr aham u he vṛjinābhitapto
nārāyaṇaṁ nara-sakhaṁ śaraṇaṁ prapadye
tasmāt — therefore; bhavantam — unto You; anavadyam — the perfect; ananta-pāram — unlimited; sarva-jñam — omniscient; īśvaram — Personality of Godhead; akuṇṭha — undisturbed by any force; vikuṇṭha — the spiritual kingdom Vaikuṇṭha; dhiṣṇyam — whose personal abode; nirviṇṇa — feeling renounced; dhīḥ — my mind; aham — I; u he — O (Lord); vṛjina — by material distress; abhitaptaḥ — tormented; nārāyaṇam — unto Lord Nārāyaṇa; nara-sakham — the friend of the infinitesimal living entity; śaraṇam prapadye — I approach to take shelter.
Therefore, O Lord, feeling weary of material life and tormented by its distresses, I now surrender unto You because You are the perfect master. You are the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode in Vaikuṇṭha is free from all disturbances. In fact, You are known as Nārāyaṇa, the true friend of all living beings.
prāyeṇa manujā loke
samuddharanti hy ātmānam
śrī-bhagavān uvāca — Lord Kṛṣṇa said; prāyeṇa — in general; manujāḥ — humans; loke — in this world; loka-tattva — the factual situation of the material world; vicakṣaṇāḥ — who know expertly; samuddharanti — they deliver; hi — indeed; ātmānam — themselves; ātmanā — by their own intelligence; eva — indeed; aśubha-āśayāt — from the inauspicious attitude of desiring sense gratification.
The Supreme Lord replied: Generally those human beings who can expertly analyze the actual situation of the material world are able to raise themselves beyond the inauspicious life of gross material gratification.
ātmano gurur ātmaiva
śreyo ’sāv anuvindate
ātmanaḥ — of himself; guruḥ — the instructing spiritual master; ātmā — himself; eva — indeed; puruṣasya — of a person; viśeṣataḥ — in a particular sense; yat — because; pratyakṣa — by his direct perception; anumānābhyām — and application of logic; śreyaḥ — real benefit; asau — he; anuvindate — can eventually gain.
An intelligent person, expert in perceiving the world around him and in applying sound logic, can achieve real benefit through his own intelligence. Thus sometimes one acts as one’s own instructing spiritual master.
puruṣatve ca māṁ dhīrāḥ
puruṣatve — in the human form of life; ca — and; mām — Me; dhīrāḥ — those free from envy through spiritual knowledge; sāṅkhya-yoga — in the spiritual science composed of analytical knowledge and devotion to the Supreme; viśāradāḥ — who are expert; āvistarām — directly manifest; prapaśyanti — they clearly see; sarva — all; śakti — with My energies; upabṛṁhitam — fully endowed.
In the human form of life, those who are self-controlled and expert in the spiritual science of Sāṅkhya can directly see Me along with all of My potencies.
bahvyaḥ santi puraḥ sṛṣṭās
tāsāṁ me pauruṣī priyā
eka — one; dvi — two; tri — three; catuḥ — four; pādaḥ — having legs; bahu-pādaḥ — having many legs; tathā — also; apadaḥ — having no legs; bahvyaḥ — many; santi — there are; puraḥ — different kinds of bodies; sṛṣṭāḥ — created; tāsām — of them; me — to Me; pauruṣī — the human form; priyā — is most dear.
In this world there are many kinds of created bodies — some with one leg, others with two, three, four or more legs, and still others with no legs — but of all these, the human form is actually dear to Me.
atra māṁ mṛgayanty addhā
yuktā hetubhir īśvaram
gṛhyamāṇair guṇair liṅgair
atra — here (in the human form); mām — for Me; mṛgayanti — they search; addhā — directly; yuktāḥ — situated; hetubhiḥ — by apparent symptoms; īśvaram — the Supreme Lord; gṛhyamāṇaiḥ guṇaiḥ — with the perceiving intelligence, mind and senses; liṅgaiḥ — and by indirectly ascertained symptoms; agrāhyam — beyond the grasp of direct perception; anumānataḥ — by the process of logical deduction.
Although I, the Supreme Lord, can never be captured by ordinary sense perception, those situated in human life may use their intelligence and other faculties of perception to directly search for Me through both apparent and indirectly ascertained symptoms.
atra api — in this very matter; udāharanti — they cite as example; imam — this; itihāsam — a historical narration; purātanam — ancient; avadhūtasya — of a holy man acting outside the scope of ordinary regulative principles; saṁvādam — the conversation; yadoḥ — and of King Yadu; amita-tejasaḥ — whose power was unlimited.
In this regard, sages cite a historical narration concerning the conversation between the greatly powerful King Yadu and an avadhūta.
avadhūtaṁ dvijaṁ kañcic
kaviṁ nirīkṣya taruṇaṁ
yaduḥ papraccha dharma-vit
avadhūtam — the mendicant; dvijam — a brāhmaṇa; kañcit — a certain; carantam — wandering; akutaḥ-bhayam — without fear for any reason; kavim — learned; nirīkṣya — observing; taruṇam — young; yaduḥ — King Yadu; papraccha — inquired; dharma-vit — expert in religious principles.
Mahārāja Yadu once observed a certain brāhmaṇa avadhūta, who appeared to be quite young and learned, wandering about fearlessly. Being himself most learned in spiritual science, the King took the opportunity and inquired from him as follows.
kuto buddhir iyaṁ brahmann
yām āsādya bhavāl lokaṁ
vidvāṁś carati bāla-vat
śrī-yaduḥ uvāca — King Yadu said; kutaḥ — from where; buddhiḥ — intelligence; iyam — this; brahman — O brāhmaṇa; akartuḥ — of one not engaged in any work; su-viśāradā — very broad; yām — which; āsādya — having acquired; bhavān — you; lokam — the world; vidvān — in full knowledge; carati — travel; bāla-vat — like a child.
Śrī Yadu said: O brāhmaṇa, I see that you are not engaged in any practical religious activity, and yet you have acquired a most expert understanding of all things and all people within this world. Kindly tell me, sir, how did you acquire this extraordinary intelligence, and why are you traveling freely throughout the world behaving as if you were a child?
vivitsāyāṁ ca mānavāḥ
āyuṣo yaśasaḥ śriyaḥ
prāyaḥ — generally; dharma — in religiosity; artha — economic development; kāmeṣu — and sense gratification; vivitsāyām — in pursuit of spiritual knowledge; ca — also; mānavāḥ — human beings; hetunā — for the purpose; eva — indeed; samīhante — they endeavor; āyuṣaḥ — of long life; yaśasaḥ — fame; śriyaḥ — and material opulence.
Generally human beings work hard to cultivate religiosity, economic development, sense gratification and also knowledge of the soul, and their usual motive is to increase the duration of their lives, acquire fame and enjoy material opulence.
tvaṁ tu kalpaḥ kavir dakṣaḥ
na kartā nehase kiñcij
tvam — you; tu — however; kalpaḥ — capable; kaviḥ — learned; dakṣaḥ — expert; su-bhagaḥ — handsome; amṛta-bhāṣaṇaḥ — having nectarean speech; na — are not; kartā — a doer; na īhase — you do not desire; kiñcit — anything; jaḍa — stupefied; unmatta — maddened; piśāca-vat — like a ghostly creature.
You, however, although capable, learned, expert, handsome and most eloquent, are not engaged in doing anything, nor do you desire anything; rather, you appear stupefied and maddened as if you were a ghostly creature.
na tapyase ’gninā mukto
gaṅgāmbhaḥ-stha iva dvipaḥ
janeṣu — all people; dahyamāneṣu — even while they are burning; kāma — of lust; lobha — and greed; dava-agninā — in the forest fire; na tapyase — you are not burned; agninā — from the fire; muktaḥ — free; gaṅgā-ambhaḥ — in the water of the Gaṅgā; sthaḥ — standing; iva — as if; dvipaḥ — an elephant.
Although all people within the material world are burning in the great forest fire of lust and greed, you remain free and are not burned by that fire. You are just like an elephant who takes shelter from a forest fire by standing within the water of the Ganges River.
tvaṁ hi naḥ pṛcchatāṁ brahmann
tvam — you; hi — certainly; naḥ — to us; pṛcchatām — who are inquiring; brahman — O brāhmaṇa; ātmani — within yourself; ānanda — of the ecstasy; kāraṇam — the cause; brūhi — please say; sparśa-vihīnasya — who are devoid of any contact with material enjoyment; bhavataḥ — of you; kevala-ātmanaḥ — who are living completely alone.
O brāhmaṇa, we see that you are devoid of any contact with material enjoyment and that you are traveling alone, without any companions or family members. Therefore, because we are sincerely inquiring from you, please tell us the cause of the great ecstasy that you are feeling within yourself.
pṛṣṭaḥ sabhājitaḥ prāha
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yadunā — by King Yadu; evam — in this way; mahā-bhāgaḥ — greatly fortunate; brahmaṇyena — who was very respectful to brāhmaṇas; su-medhasā — and intelligent; pṛṣṭaḥ — asked; sabhājitaḥ — honored; prāha — he spoke; praśraya — out of humility; avanatam — bowing his head; dvijaḥ — the brāhmaṇa.
Lord Kṛṣṇa continued: The intelligent King Yadu, always respectful to the brāhmaṇas, waited with bowed head as the brāhmaṇa, pleased with the King’s attitude, began to reply.
santi me guravo rājan
yato buddhim upādāya
mukto ’ṭāmīha tān śṛṇu
śrī-brāhmaṇaḥ uvāca — the brāhmaṇa said; santi — there are; me — my; guravaḥ — spiritual masters; rājan — O King; bahavaḥ — many; buddhi — by my intelligence; upāśritāḥ — taken shelter of; yataḥ — from whom; buddhim — intelligence; upādāya — gaining; muktaḥ — liberated; aṭāmi — I wander; iha — in this world; tān — them; śṛṇu — please hear.
The brāhmaṇa said: My dear King, with my intelligence I have taken shelter of many spiritual masters. Having gained transcendental understanding from them, I now wander about the earth in a liberated condition. Please listen as I describe them to you.
pṛthivī vāyur ākāśam
āpo ’gniś candramā raviḥ
kapoto ’jagaraḥ sindhuḥ
pataṅgo madhukṛd gajaḥ
madhu-hā hariṇo mīnaḥ
piṅgalā kuraro ’rbhakaḥ
kumārī śara-kṛt sarpa
ete me guravo rājan
śikṣā vṛttibhir eteṣām
pṛthivī — the earth; vāyuḥ — the air; ākāśam — the sky; āpaḥ — the water; agniḥ — the fire; candramāḥ — the moon; raviḥ — the sun; kapotaḥ — the pigeon; ajagaraḥ — the python; sindhuḥ — the sea; pataṅgaḥ — the moth; madhu-kṛt — the honeybee; gajaḥ — the elephant; madhu-hā — the honey thief; hariṇaḥ — the deer; mīnaḥ — the fish; piṅgalā — the prostitute named Piṅgalā; kuraraḥ — the kurara bird; arbhakaḥ — the child; kumārī — the young girl; śara-kṛt — the arrow maker; sarpaḥ — the serpent; ūrṇa-nābhiḥ — the spider; supeśa-kṛt — the wasp; ete — these; me — me; guravaḥ — spiritual masters; rājan — O King; catuḥ-viṁśatiḥ — twenty-four; āśritāḥ — taken shelter of; śikṣā — instruction; vṛttibhiḥ — from the activities; eteṣām — of them; anvaśikṣam — I have properly learned; iha — in this life; ātmanaḥ — about the self.
O King, I have taken shelter of twenty-four gurus, who are the following: the earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the prostitute Piṅgalā, the kurara bird and the child; and the young girl, arrow maker, serpent, spider and wasp. My dear King, by studying their activities I have learned the science of the self.
yato yad anuśikṣāmi
yathā vā nāhuṣātmaja
tat tathā puruṣa-vyāghra
nibodha kathayāmi te
yataḥ — from whom; yat — what; anuśikṣāmi — I have learned; yathā — how; vā — and; nāhuṣa-ātma-ja — O son of King Nāhuṣa (Yayāti); tat — that; tathā — thus; puruṣa-vyāghra — O tiger among men; nibodha — listen; kathayāmi — I will recount; te — to you.
Please listen, O son of Mahārāja Yayāti, O tiger among men, as I explain to you what I have learned from each of these gurus.
bhūtair ākramyamāṇo ’pi
tad vidvān na calen mārgād
anvaśikṣaṁ kṣiter vratam
bhūtaiḥ — by various creatures; ākramyamāṇaḥ — being harassed; api — although; dhīraḥ — sober; daiva — of fate; vaśa — the control; anugaiḥ — who are simply following; tat — this fact; vidvān — he who is in knowledge of; na calet — should not deviate; mārgāt — from the path; anvaśikṣam — I have learned; kṣiteḥ — from the earth; vratam — this fixed practice.
A sober person, even when harassed by other living beings, should understand that his aggressors are acting helplessly under the control of God, and thus he should never be distracted from progress on his own path. This rule I have learned from the earth.
sādhuḥ śikṣeta bhū-bhṛtto
śaśvat — always; para — of others; artha — for the sake; sarva-īhaḥ — all of one’s efforts; para-artha — the benefit of others; ekānta — sole; sambhavaḥ — reason for living; sādhuḥ — a saintly person; śikṣeta — should learn; bhū-bhṛttaḥ — from the mountain; naga-śiṣyaḥ — the disciple of the tree; para-ātmatām — dedication to others.
A saintly person should learn from the mountain to devote all his efforts to the service of others and to make the welfare of others the sole reason for his existence. Similarly, as the disciple of the tree, he should learn to dedicate himself to others.
jñānaṁ yathā na naśyeta
prāṇa-vṛttyā — with the mere functioning of his vital air; eva — even; santuṣyet — should be satisfied; muniḥ — a sage; na — not; eva — indeed; indriya-priyaiḥ — with things that gratify the senses; jñānam — consciousness; yathā — so that; na naśyeta — may not be destroyed; na avakīryeta — may not become disturbed; vāk — his speech; manaḥ — and mind.
A learned sage should take his satisfaction in the simple maintenance of his existence and should not seek satisfaction through gratifying the material senses. In other words, one should care for the material body in such a way that one’s higher knowledge is not destroyed and so that one’s speech and mind are not deviated from self-realization.
viṣayeṣv āviśan yogī
na viṣajjeta vāyu-vat
viṣayeṣu — into contact with material objects; āviśan — entering; yogī — one who has attained self-control; nānā-dharmeṣu — which have different varieties of qualities; sarvataḥ — everywhere; guṇa — good qualities; doṣa — and faults; vyapeta-ātmā — a person who has transcended; na viṣajjeta — should not become entangled; vāyu-vat — like the wind.
Even a transcendentalist is surrounded by innumerable material objects, which possess good and bad qualities. However, one who has transcended material good and evil should not become entangled even when in contact with the material objects; rather, he should act like the wind.
pārthiveṣv iha deheṣu
guṇair na yujyate yogī
gandhair vāyur ivātma-dṛk
pārthiveṣu — composed of earth (and other elements); iha — in this world; deheṣu — within bodies; praviṣṭaḥ — having entered; tat — of them; guṇa — the characteristic qualities; āśrayaḥ — having assumed; guṇaiḥ — with those qualities; na yujyate — does not entangle himself; yogī — a yogī; gandhaiḥ — with different odors; vāyuḥ — the air; iva — just as; ātma-dṛk — he who can see himself properly (as separate from this matter).
Although a self-realized soul may live in various material bodies while in this world, experiencing their various qualities and functions, he is never entangled, just as the wind which carries various aromas does not actually mix with them.
antarhitaś ca sthira-jaṅgameṣu
vyāptyāvyavacchedam asaṅgam ātmano
munir nabhastvaṁ vitatasya bhāvayet
antarhitaḥ — present within; ca — also; sthira — all nonmoving living bodies; jaṅgameṣu — and all moving forms of life; brahma-ātma-bhāvena — by realization that he himself is pure spirit; samanvayena — as a result of the different contacts (with different bodies); vyāptyā — because of being all-pervading; avyavacchedam — the feature of being undivided; asaṅgam — being unattached; ātmanaḥ — possessed by the Supersoul; muniḥ — a sage; nabhastvam — the similarity with the sky; vitatasya — of the expansive; bhāvayet — should meditate upon.
A thoughtful sage, even while living within a material body, should understand himself to be pure spirit soul. Similarly, one should see that the spirit soul enters within all forms of life, both moving and nonmoving, and that the individual souls are thus all-pervading. The sage should further observe that the Supreme Personality of Godhead, as the Supersoul, is simultaneously present within all things. Both the individual soul and the Supersoul can be understood by comparing them to the nature of the sky: although the sky extends everywhere and everything rests within the sky, the sky does not mix with anything, nor can it be divided by anything.
na spṛśyate nabhas tadvat
kāla-sṛṣṭair guṇaiḥ pumān
tejaḥ — fire; ap — water; anna — and earth; mayaiḥ — consisting of; bhāvaiḥ — by objects; megha-ādyaiḥ — clouds and so on; vāyunā — by the wind; īritaiḥ — which are blown; na spṛśyate — is not touched; nabhaḥ — the ethereal sky; tat-vat — in the same way; kāla-sṛṣṭaiḥ — which have been sent forth by time; guṇaiḥ — by the modes of nature; pumān — a person.
Although the mighty wind blows clouds and storms across the sky, the sky is never implicated or affected by these activities. Similarly, the spirit soul is not actually changed or affected by contact with the material nature. Although the living entity enters within a body made of earth, water and fire, and although he is impelled by the three modes of nature created by eternal time, his eternal spiritual nature is never actually affected.
svacchaḥ prakṛtitaḥ snigdho
mādhuryas tīrtha-bhūr nṛṇām
muniḥ punāty apāṁ mitram
svacchaḥ — pure; prakṛtitaḥ — by nature; snigdhaḥ — soft or softhearted; mādhuryaḥ — sweet or gentle speech; tīrtha-bhūḥ — a place of pilgrimage; nṛṇām — for human beings; muniḥ — a sage; punāti — sanctifies; apām — of the water; mitram — the exact counterpart; īkṣā — by being seen; upasparśa — by being respectfully touched; kīrtanaiḥ — and by being glorified verbally.
O King, a saintly person is just like water because he is free from all contamination, gentle by nature, and by speaking creates a beautiful vibration like that of flowing water. Just by seeing, touching or hearing such a saintly person, the living entity is purified, just as one is cleansed by contact with pure water. Thus a saintly person, just like a holy place, purifies all those who contact him because he always chants the glories of the Lord.
tejasvī tapasā dīpto
sarva-bhakṣyo ’pi yuktātmā
nādatte malam agni-vat
tejasvī — brilliantly luminous; tapasā — by his austerity; dīptaḥ — glowing; durdharṣa — unshakable; udara-bhājanaḥ — eating only that needed by his stomach; sarva — everything; bhakṣyaḥ — eating; api — even though; yukta-ātmā — one who is fixed in spiritual life; na ādatte — does not assume; malam — contamination; agni-vat — like the fire.
Saintly persons become powerful by execution of austerities. Their consciousness is unshakable because they do not try to enjoy anything within the material world. Such naturally liberated sages accept foodstuffs that are offered to them by destiny, and if by chance they happen to eat contaminated food, they are not affected, just like fire, which burns up contaminated substances that are offered to it.
kvacic channaḥ kvacit spaṣṭa
upāsyaḥ śreya icchatām
bhuṅkte sarvatra dātṝṇāṁ
kvacit — sometimes; channaḥ — concealed; kvacit — sometimes; spaṣṭaḥ — manifest; upāsyaḥ — worshipable; śreyaḥ — the highest good; icchatām — by those desiring; bhuṅkte — he devours; sarvatra — on all sides; dātṝṇām — of those making offerings to him; dahan — burning; prāk — previous; uttara — and future; aśubham — sinful reactions.
A saintly person, just like fire, sometimes appears in a concealed form and at other times reveals himself. For the welfare of the conditioned souls who desire real happiness, a saintly person may accept the worshipable position of spiritual master, and thus like fire he burns to ashes all the past and future sinful reactions of his worshipers by mercifully accepting their offerings.
sva-māyayā sṛṣṭam idaṁ
praviṣṭa īyate tat-tat-
svarūpo ’gnir ivaidhasi
sva-māyayā — by His own material energy; sṛṣṭam — created; idam — this (body of the individual jīva); sat-asat — as demigod, animal, and so on; lakṣaṇam — characterized; vibhuḥ — the Almighty; praviṣṭaḥ — having entered; īyate — appears; tat-tat — of each different form; svarūpaḥ — assuming the identity; agniḥ — fire; iva — as; edhasi — in firewood.
Just as fire manifests differently in pieces of wood of different sizes and qualities, the omnipotent Supreme Soul, having entered the bodies of higher and lower life forms created by His own potency, appears to assume the identity of each.
bhāvā dehasya nātmanaḥ
kalānām iva candrasya
visarga — birth; ādyāḥ — beginning with; śmaśāna — the time of death, when the body is burned to ashes; antāḥ — ending with; bhāvāḥ — the states; dehasya — of the body; na — not; ātmanaḥ — of the soul; kalānām — of the different phases; iva — as; candrasya — of the moon; kālena — by time; avyakta — imperceptible; vartmanā — whose movement.
The various phases of one’s material life, beginning with birth and culminating in death, are all properties of the body and do not affect the soul, just as the apparent waxing and waning of the moon does not affect the moon itself. Such changes are enforced by the imperceptible movements of time.
kālena hy ogha-vegena
nityāv api na dṛśyete
ātmano ’gner yathārciṣām
kālena — by time; hi — indeed; ogha — like a flood; vegena — whose speed; bhūtānām — of created bodies; prabhava — the birth; apyayau — and demise; nityau — constant; api — although; na dṛśyete — are not seen; ātmanaḥ — related to the spirit soul; agneḥ — of fire; yathā — just as; arciṣām — of the flames.
The flames of a fire appear and disappear at every moment, and yet this creation and destruction is not noticed by the ordinary observer. Similarly, the mighty waves of time flow constantly, like the powerful currents of a river, and imperceptibly cause the birth, growth and death of innumerable material bodies. And yet the soul, who is thus constantly forced to change his position, cannot perceive the actions of time.
guṇair guṇān upādatte
na teṣu yujyate yogī
gobhir gā iva go-patiḥ
guṇaiḥ — by his senses; guṇān — material sense objects; upādatte — accepts; yathā-kālam — at the proper time; vimuñcati — gives them up; na — he does not; teṣu — in them; yujyate — become entangled; yogī — a self-realized sage; gobhiḥ — by his rays; gāḥ — bodies of water; iva — as; go-patiḥ — the sun.
Just as the sun evaporates large quantities of water by its potent rays and later returns the water to the earth in the form of rain, similarly, a saintly person accepts all types of material objects with his material senses, and at the appropriate time, when the proper person has approached him to request them, he returns such material objects. Thus, both in accepting and giving up the objects of the senses, he is not entangled.
budhyate sve na bhedena
vyakti-stha iva tad-gataḥ
ātmā cāvasthito ’rka-vat
budhyate — is thought of; sve — in his original form; na — not; bhedena — in terms of diversity; vyakti — on separate reflecting objects; sthaḥ — situated; iva — apparently; tat-gataḥ — actually having entered within them; lakṣyate — seems; sthūla-matibhiḥ — to those whose intelligence is dull; ātmā — the self; ca — also; avasthitaḥ — situated; arkavat — like the sun.
Even when reflected in various objects, the sun is never divided, nor does it merge into its reflection. Only those with dull brains would consider the sun in this way. Similarly, although the soul is reflected through different material bodies, the soul remains undivided and nonmaterial.
nāti-snehaḥ prasaṅgo vā
kartavyaḥ kvāpi kenacit
kurvan vindeta santāpaṁ
kapota iva dīna-dhīḥ
na — not; ati-snehaḥ — excess affection; prasaṅgaḥ — close association; vā — or; kartavyaḥ — one should manifest; kva api — ever; kenacit — with anyone or anything; kurvan — so doing; vindeta — one will experience; santāpam — great distress; kapotaḥ — the pigeon; iva — just as; dīna-dhīḥ — cripple-minded.
One should never indulge in excessive affection or concern for anyone or anything; otherwise one will have to experience great suffering, just like the foolish pigeon.
kapotyā bhāryayā sārdham
uvāsa katicit samāḥ
kapotaḥ — pigeon; kaścana — a certain; araṇye — in the forest; kṛta-nīḍaḥ — having built his nest; vanaspatau — in a tree; kapotyā — with a female pigeon; bhāryayā — his wife; sa-ardham — as his companion; uvāsa — he dwelled; katicit — for some; samāḥ — years.
There once was a pigeon who lived in the forest along with his wife. He had built a nest within a tree and lived there for several years in her company.
dṛṣṭiṁ dṛṣṭyāṅgam aṅgena
buddhiṁ buddhyā babandhatuḥ
kapotau — the two pigeons; sneha — by affection; guṇita — tied together as if by ropes; hṛdayau — their hearts; gṛha-dharmiṇau — attached householders; dṛṣṭim — glance; dṛṣṭyā — by glance; aṅgam — physical body; aṅgena — by the other’s body; buddhim — mind; buddhyā — by the other’s mind; babandhatuḥ — they bound each other.
The two pigeons were very much devoted to their household duties. Their hearts being tied together by sentimental affection, they were each attracted by the other’s glances, bodily features and states of mind. Thus, they completely bound each other in affection.
śayyā — resting; āsana — sitting; aṭana — walking; sthāna — standing; vārtā — conversing; krīḍā — playing; aśana — eating; ādikam — and so on; mithunī-bhūya — together as a couple; viśrabdhau — trusting; ceratuḥ — they performed; vana — of the forest; rājiṣu — among the groves of trees.
Naively trusting in the future, they carried out their acts of resting, sitting, walking, standing, conversing, playing, eating and so forth as a loving couple among the trees of the forest.
yaṁ yaṁ vāñchati sā rājan
taṁ taṁ samanayat kāmaṁ
yam yam — whatever; vāñchati — would want; sā — she; rājan — O King; tarpayantī — pleasing; anukampitā — being shown mercy; tam tam — that; samanayat — brought; kāmam — her desire; kṛcchreṇa — with difficulty; api — even; ajita-indriyaḥ — having never learned to control his senses.
Whenever she desired anything, O King, the she-pigeon would flatteringly cajole her husband, and he in turn would gratify her by faithfully doing whatever she wanted, even with great personal difficulty. Thus, he could not control his senses in her association.
kapotī prathamaṁ garbhaṁ
gṛhṇantī kāla āgate
aṇḍāni suṣuve nīḍe
sta-patyuḥ sannidhau satī
kapotī — the female pigeon; prathamam — her first; garbham — pregnancy; gṛhṇantī — carrying; kāle — when the time (for delivery); āgate — had come; aṇḍāni — eggs; suṣuve — she delivered; nīḍe — in the nest; sva-patyuḥ — of her husband; sannidhau — in the presence; satī — the chaste.
Then the female pigeon experienced her first pregnancy. When the time arrived, the chaste lady delivered a number of eggs within the nest in the presence of her husband.
teṣu kāle vyajāyanta
teṣu — from those eggs; kāle — in time; vyajāyanta — were born; racita — produced; avayavāḥ — (children) whose limbs; hareḥ — of the Supreme Lord, Hari; śaktibhiḥ — by the potencies; durvibhāvyābhiḥ — which are inconceivable; komala — tender; aṅga — whose limbs; tanūruhāḥ — and feathers.
When the time was ripe, baby pigeons, with tender limbs and feathers created by the inconceivable potencies of the Lord, were born from those eggs.
prajāḥ pupuṣatuḥ prītau
śṛṇvantau kūjitaṁ tāsāṁ
prajāḥ — their progeny; pupuṣatuḥ — they nourished; prītau — very pleased; dam-patī — the couple; putra — to their children; vatsalau — compassionate; śṛṇvantau — listening; kūjitam — to the chirping; tāsām — of their children; nirvṛtau — extremely happy; kala-bhāṣitaiḥ — by the awkward sounds.
The two pigeons became most affectionate to their children and took great pleasure in listening to their awkward chirping, which sounded very sweet to the parents. Thus with love they began to raise the little birds who were born of them.
tāsāṁ patatraiḥ su-sparśaiḥ
pitarau mudam āpatuḥ
tāsām — of the little birds; patatraiḥ — by the wings; su-sparśaiḥ — gentle to the touch; kūjitaiḥ — their chirping; mugdha — attractive; ceṣṭitaiḥ — by the activities; pratyudgamaiḥ — by their efforts to fly by eagerly jumping up; adīnānām — of the happy (children); pitarau — the parents; mudam āpatuḥ — became joyful.
The parent birds became very joyful by observing the soft wings of their children, their chirping, their lovely innocent movements around the nest and their attempts to jump up and fly. Seeing their children happy, the parents were also happy.
śiśūn pupuṣatuḥ prajāḥ
sneha — by affection; anubaddha — bound up; hṛdayau — their hearts; anyonyam — mutually; viṣṇu-māyayā — by the illusory potency of Lord Viṣṇu; vimohitau — completely bewildered; dīna-dhiyau — weak-minded; śiśūn — their children; pupuṣatuḥ — they nourished; prajāḥ — their progeny.
Their hearts bound to each other by affection, the foolish birds, completely bewildered by the illusory energy of Lord Viṣṇu, continued to take care of the young offspring who had been born to them.
ekadā jagmatus tāsām
annārthaṁ tau kuṭumbinau
paritaḥ kānane tasminn
arthinau ceratuś ciram
ekadā — once; jagmatuḥ — they went; tāsām — of the children; anna — food; artham — for the sake of; tau — the two; kuṭumbinau — heads of the family; paritaḥ — all around; kānane — in the forest; tasmin — that; arthinau — anxiously searching; ceratuḥ — they wandered; ciram — far away.
One day the two heads of the family went out to find food for the children. Being very anxious to feed their offspring properly, they wandered all over the forest for a long time.
dṛṣṭvā tān lubdhakaḥ kaścid
jagṛhe jālam ātatya
dṛṣṭvā — seeing; tān — them, the young birds; lubdhakaḥ — hunter; kaścit — a certain; yadṛcchātaḥ — at random; vane — in the forest; caraḥ — passing; jagṛhe — he seized; jālam — his net; ātatya — having spread out; carataḥ — who were moving about; sva-ālaya-antike — in the vicinity of their own home.
At that time a certain hunter who happened to be wandering through the forest saw the young pigeons moving about near their nest. Spreading out his net he captured them all.
kapotaś ca kapotī ca
gatau poṣaṇam ādāya
kapotaḥ — the pigeon; ca — and; kapotī — the she-pigeon; ca — and; prajā — of their children; poṣe — in the matter of maintaining; sadā — always; utsukau — eagerly engaged; gatau — having gone; poṣaṇam — food; ādāya — bringing; sva — their own; nīḍam — to the nest; upajagmatuḥ — they approached.
The pigeon and his wife were always anxious for the maintenance of their children, and they were wandering in the forest for that purpose. Having obtained proper food, they now returned to their nest.
kapotī svātmajān vīkṣya
tān abhyadhāvat krośantī
kapotī — the female pigeon; sva-ātma-jān — her own offspring; vīkṣya — seeing; bālakān — the children; jāla — by the nest; saṁvṛtān — surrounded; tān — toward them; abhyadhāvat — she ran; krośantī — calling out; krośataḥ — toward them who were also crying; bhṛśa — extremely; duḥkhitā — distressed.
When the lady pigeon caught sight of her own children trapped within the hunter’s net, she was overwhelmed with anguish, and crying out, she rushed toward them as they cried out to her in return.
svayaṁ cābadhyata śicā
baddhān paśyanty apasmṛtiḥ
sā — she; asakṛt — constantly; sneha — by material affection; guṇitā — bound up; dīna-cittā — of crippled intelligence; aja — of the unborn Supreme Lord; māyayā — by the illusory potency; svayam — herself; ca — also; abadhyata — became caught; śicā — by the net; baddhān — the captured (children); paśyantī — while looking at; apasmṛtiḥ — having forgotten herself.
The lady pigeon had always allowed herself to be bound by the ropes of intense material affection, and thus her mind was overwhelmed by anguish. Being in the grip of the illusory energy of the Lord, she completely forgot herself, and rushing forward to her helpless children, she was immediately bound in the hunter’s net.
kapotaḥ svātmajān baddhān
ātmano ’py adhikān priyān
bhāryāṁ cātma-samāṁ dīno
kapotaḥ — the male pigeon; sva-ātma-jān — his own children; baddhān — bound up; ātmanaḥ — than himself; api — even; adhikān — more; priyān — dear; bhāryām — his wife; ca — and; ātma-samām — equal to himself; dīnaḥ — the unfortunate fellow; vilalāpa — lamented; ati-duḥkhitaḥ — most unhappy.
Seeing his own children, who were more dear to him than life itself, fatally bound in the hunter’s net along with his dearmost wife, whom he considered equal in every way to himself, the poor male pigeon began to lament wretchedly.
aho me paśyatāpāyam
gṛhas trai-vargiko hataḥ
aho — alas; me — my; paśyata — just see; apāyam — the destruction; alpa-puṇyasya — of him whose pious credit has been insufficient; durmateḥ — unintelligent; atṛptasya — unsatisfied; akṛta-arthasya — of him who has not fulfilled the purpose of his life; gṛhaḥ — the family life; trai-vargikaḥ — comprising the three aims of civilized existence (religiosity, economic development and sense gratification); hataḥ — ruined.
The male pigeon said: Alas, just see how I am now destroyed! I am obviously a great fool, for I did not properly execute pious activities. I could not satisfy myself, nor could I fulfill the purpose of life. My dear family, which was the basis of my religiosity, economic development and sense gratification, is now hopelessly ruined.
yasya me pati-devatā
śūnye gṛhe māṁ santyajya
putraiḥ svar yāti sādhubhiḥ
anurūpā — suitable; anukūlā — faithful; ca — and; yasya — of whom; me — of me; pati-devatā — she who accepted her husband as a worshipable deity; śūnye — empty; gṛhe — in the home; mām — me; santyajya — leaving behind; putraiḥ — along with her sons; svaḥ — to heaven; yāti — is going; sādhubhiḥ — saintly.
My wife and I were an ideal match. She always faithfully obeyed me and in fact accepted me as her worshipable deity. But now, seeing her children lost and her home empty, she has left me behind and gone to heaven with our saintly children.
so ’haṁ śūnye gṛhe dīno
jijīviṣe kim arthaṁ vā
saḥ aham — myself; śūnye — empty; gṛhe — in the house; dīnaḥ — wretched; mṛta-dāraḥ — my wife dead; mṛta-prajaḥ — my children dead; jijīviṣe — I should want to live; kim artham — for what purpose; vā — indeed; vidhuraḥ — suffering separation; duḥkha — miserable; jīvitaḥ — my life.
Now I am a wretched person living in an empty home. My wife is dead; my children are dead. Why should I possibly want to live? My heart is so pained by separation from my family that life itself has become simply suffering.
tāṁs tathaivāvṛtān śigbhir
svayaṁ ca kṛpaṇaḥ śikṣu
paśyann apy abudho ’patat
tān — them; tathā — also; eva — indeed; āvṛtān — surrounded; śigbhiḥ — by the net; mṛtyu — by death; grastān — seized; viceṣṭataḥ — stunned; svayam — himself; ca — also; kṛpaṇaḥ — wretched; śikṣu — within the net; paśyan — while watching; api — even; abudhaḥ — unintelligent; apatat — he fell.
As the father pigeon wretchedly stared at his poor children trapped in the net and on the verge of death, pathetically struggling to free themselves, his mind went blank, and thus he himself fell into the hunter’s net.
taṁ labdhvā lubdhakaḥ krūraḥ
kapotakān kapotīṁ ca
siddhārthaḥ prayayau gṛham
tam — him; labdhvā — taking; lubdhakaḥ — the hunter; krūraḥ — cruel; kapotam — the pigeon; gṛha-medhinam — the materialistic householder; kapotakān — the pigeon children; kapotīm — the pigeon wife; ca — also; siddha-arthaḥ — having achieved his purposes; prayayau — he set off; gṛham — for his home.
The cruel hunter, having fulfilled his desire by capturing the head pigeon, his wife and all of their children, set off for his own home.
evaṁ kuṭumby aśāntātmā
puṣṇan kuṭumbaṁ kṛpaṇaḥ
evam — thus; kuṭumbī — a family man; aśānta — unpeaceful; ātmā — his soul; dvandva — in material dualities (like male and female); ārāmaḥ — taking his pleasure; patatri-vat — like this bird; puṣṇan — maintaining; kuṭumbam — his family; kṛpaṇaḥ — the miser; sa-anubandhaḥ — with his relatives; avasīdati — must suffer greatly.
In this way, one who is too attached to family life becomes disturbed at heart. Like the pigeon, he tries to find pleasure in mundane sex attraction. Busily engaged in maintaining his own family, the miserly person is fated to suffer greatly, along with all his family members.
yaḥ prāpya mānuṣaṁ lokaṁ
gṛheṣu khaga-vat saktas
tam ārūḍha-cyutaṁ viduḥ
yaḥ — one who; prāpya — having achieved; mānuṣam lokam — the human form of life; mukti — of liberation; dvāram — the door; apāvṛtam — wide open; gṛheṣu — in family affairs; khaga-vat — like the bird of this story; saktaḥ — attached; tam — him; ārūḍha — having climbed high; cyutam — then falling; viduḥ — they consider.
The doors of liberation are opened wide to one who has achieved human life. But if a human being simply devotes himself to family life like the foolish bird in this story, then he is to be considered as one who has climbed to a high place only to trip and fall down.