Śrīmad Bhāgavatam |Canto 4 Chapter 29
Talks Between Nārada and King Prācīnabarhi
bhagavaṁs te vaco ’smābhir
na samyag avagamyate
kavayas tad vijānanti
na vayaṁ karma-mohitāḥ
prācīnabarhiḥ uvāca — King Prācīnabarhi said; bhagavan — O my lord; te — your; vacaḥ — words; asmābhiḥ — by us; na — never; samyak — perfectly; avagamyate — are understood; kavayaḥ — those who are expert; tat — that; vijānanti — can understand; na — never; vayam — we; karma — by fruitive activities; mohitāḥ — enchanted.
King Prācīnabarhi replied: My dear lord, we could not appreciate completely the purport of your allegorical story of King Purañjana. Actually, those who are perfect in spiritual knowledge can understand, but for us, who are overly attached to fruitive activities, to realize the purpose of your story is very difficult.
puruṣaṁ purañjanaṁ vidyād
yad vyanakty ātmanaḥ puram
nāradaḥ uvāca — Nārada said; puruṣam — the living entity, the enjoyer; purañjanam — King Purañjana; vidyāt — one should know; yat — inasmuch as; vyanakti — he produces; ātmanaḥ — of himself; puram — dwelling place; eka — one; dvi — two; tri — three; catuḥ-pādam — with four legs; bahu-pādam — with many legs; apādakam — without legs.
The great sage Nārada Muni continued: You must understand that Purañjana, the living entity, transmigrates according to his own work into different types of bodies, which may be one-legged, two-legged, three-legged, four-legged, many-legged or simply legless. Transmigrating into these various types of bodies, the living entity, as the so-called enjoyer, is known as Purañjana.
yo ’vijñātāhṛtas tasya
yan na vijñāyate pumbhir
nāmabhir vā kriyā-guṇaiḥ
yaḥ — he who; avijñāta — unknown; āhṛtaḥ — described; tasya — of him; puruṣasya — of the living entity; sakhā — the eternal friend; īśvaraḥ — the master; yat — because; na — never; vijñāyate — is understood; pumbhiḥ — by the living entities; nāmabhiḥ — by names; vā — or; kriyā-guṇaiḥ — by activities or qualities.
The person I have described as unknown is the Supreme Personality of Godhead, the master and eternal friend of the living entity. Since the living entities cannot realize the Supreme Personality of Godhead by material names, activities or qualities, He remains everlastingly unknown to the conditioned soul.
yadā jighṛkṣan puruṣaḥ
kārtsnyena prakṛter guṇān
tatrāmanuta sādhv iti
yadā — when; jighṛkṣan — desiring to enjoy; puruṣaḥ — the living entity; kārtsnyena — in total; prakṛteḥ — of material nature; guṇān — the modes; nava-dvāram — having nine gates; dvi — two; hasta — hands; aṅghri — legs; tatra — there; amanuta — he thought; sādhu — very good; iti — thus.
When the living entity wants to enjoy the modes of material nature in their totality, he prefers, out of many bodily forms, to accept that body which has nine gates, two hands and two legs. Thus he prefers to become a human being or a demigod.
buddhiṁ tu pramadāṁ vidyān
mamāham iti yat-kṛtam
yām adhiṣṭhāya dehe ’smin
pumān bhuṅkte ’kṣabhir guṇān
buddhim — intelligence; tu — then; pramadām — the young woman (Purañjanī); vidyāt — one should know; mama — my; aham — I; iti — thus; yat-kṛtam — done by intelligence; yām — which intelligence; adhiṣṭhāya — taking shelter of; dehe — in the body; asmin — this; pumān — the living entity; bhuṅkte — suffers and enjoys; akṣabhiḥ — by the senses; guṇān — the modes of material nature.
The great sage Nārada continued: The word pramadā mentioned in this regard refers to material intelligence, or ignorance. It is to be understood as such. When one takes shelter of this kind of intelligence, he identifies himself with the material body. Influenced by the material consciousness of “I” and “mine,” he begins to enjoy and suffer through his senses. Thus the living entity is entrapped.
jñānaṁ karma ca yat-kṛtam
sakhyas tad-vṛttayaḥ prāṇaḥ
sakhāyaḥ — the male friends; indriya-gaṇāḥ — the senses; jñānam — knowledge; karma — activity; ca — also; yat-kṛtam — done by the senses; sakhyaḥ — female friends; tat — of the senses; vṛttayaḥ — engagements; prāṇaḥ — life air; pañca-vṛttiḥ — having five processes; yathā — like; uragaḥ — the serpent.
The five working senses and the five senses that acquire knowledge are all male friends of Purañjanī. The living entity is assisted by these senses in acquiring knowledge and engaging in activity. The engagements of the senses are known as girlfriends, and the serpent, which was described as having five heads, is the life air acting within the five circulatory processes.
bṛhad-balaṁ mano vidyād
pañcālāḥ pañca viṣayā
yan-madhye nava-khaṁ puram
bṛhat-balam — very powerful; manaḥ — the mind; vidyāt — one should know; ubhaya-indriya — of both groups of senses; nāyakam — the leader; pañcālāḥ — the kingdom named Pañcāla; pañca — five; viṣayāḥ — sense objects; yat — of which; madhye — in the midst; nava-kham — having nine apertures; puram — the city.
The eleventh attendant, who is the commander of the others, is known as the mind. He is the leader of the senses both in the acquisition of knowledge and in the performance of work. The Pañcāla kingdom is that atmosphere in which the five sense objects are enjoyed. Within that Pañcāla kingdom is the city of the body, which has nine gates.
akṣiṇī nāsike karṇau
mukhaṁ śiśna-gudāv iti
dve dve dvārau bahir yāti
akṣiṇī — two eyes; nāsike — two nostrils; karṇau — two ears; mukham — mouth; śiśna — genitals; gudau — and rectum; iti — thus; dve — two; dve — two; dvārau — gates; bahiḥ — outside; yāti — goes; yaḥ — one who; tat — through the gates; indriya — by the senses; saṁyutaḥ — accompanied.
The eyes, nostrils and ears are pairs of gates situated in one place. The mouth, genitals and rectum are also different gates. Being placed into a body having these nine gates, the living entity acts externally in the material world and enjoys sense objects like form and taste.
akṣiṇī nāsike āsyam
iti pañca puraḥ kṛtāḥ
dakṣiṇā dakṣiṇaḥ karṇa
uttarā cottaraḥ smṛtaḥ
paścime ity adho dvārau
gudaṁ śiśnam ihocyate
akṣiṇī — two eyes; nāsike — two nostrils; āsyam — the mouth; iti — thus; pañca — five; puraḥ — on the front; kṛtāḥ — made; dakṣiṇā — southern gate; dakṣiṇaḥ — right; karṇaḥ — ear; uttarā — northern gate; ca — also; uttaraḥ — left ear; smṛtaḥ — understood; paścime — on the west; iti — thus; adhaḥ — downward; dvārau — two gates; gudam — rectum; śiśnam — genitals; iha — here; ucyate — is said.
Two eyes, two nostrils and a mouth — all together five — are situated in the front. The right ear is accepted as the southern gate, and the left ear is the northern gate. The two holes, or gates, situated in the west are known as the rectum and genital organ.
netre ekatra nirmite
rūpaṁ vibhrājitaṁ tābhyāṁ
khadyotā — named Khadyotā; āvirmukhī — named Āvirmukhī; ca — also; atra — here; netre — the two eyes; ekatra — in one place; nirmite — created; rūpam — form; vibhrājitam — named Vibhrājita (brilliant); tābhyām — through the eyes; vicaṣṭe — perceive; cakṣuṣā — with the sense of sight; īśvaraḥ — the master.
The two gates named Khadyotā and Āvirmukhī, which have been spoken of, are the two eyes side by side in one place. The town named Vibhrājita should be understood as form. In this way the two eyes are always engaged in seeing different kinds of forms.
nalinī nālinī nāse
gandhaḥ saurabha ucyate
ghrāṇo ’vadhūto mukhyāsyaṁ
vipaṇo vāg rasavid rasaḥ
nalinī — named Nalinī; nālinī — named Nālinī; nāse — the two nostrils; gandhaḥ — aroma; saurabhaḥ — Saurabha (fragrance); ucyate — is called; ghrāṇaḥ — the sense of smell; avadhūtaḥ — called Avadhūta; mukhyā — called Mukhyā (principal); āsyam — the mouth; vipaṇaḥ — named Vipaṇa; vāk — the faculty of speech; rasa-vit — named Rasajña (expert in tasting); rasaḥ — the sense of taste.
The two doors named Nalinī and Nālinī should be known as the two nostrils, and the city named Saurabha represents aroma. The companion spoken of as Avadhūta is the sense of smell. The door called Mukhyā is the mouth, and Vipaṇa is the faculty of speech. Rasajña is the sense of taste.
āpaṇo vyavahāro ’tra
citram andho bahūdanam
pitṛhūr dakṣiṇaḥ karṇa
uttaro devahūḥ smṛtaḥ
āpaṇaḥ — named Āpaṇa; vyavahāraḥ — business of the tongue; atra — here; citram — of all varieties; andhaḥ — eatables; bahūdanam — named Bahūdana; pitṛ-hūḥ — named Pitṛhū; dakṣiṇaḥ — right; karṇaḥ — ear; uttaraḥ — left; deva-hūḥ — Devahū; smṛtaḥ — is called.
The city called Āpaṇa represents engagement of the tongue in speech, and Bahūdana is the variety of foodstuffs. The right ear is called the gate of Pitṛhū, and the left ear is called the gate of Devahū.
pravṛttaṁ ca nivṛttaṁ ca
śrotrāc chruta-dharād vrajet
pravṛttam — the process of sense enjoyment; ca — also; nivṛttam — the process of detachment; ca — also; śāstram — scripture; pañcāla — Pañcāla; saṁjñitam — is described as; pitṛ-yānam — going to Pitṛloka; deva-yānam — going to Devaloka; śrotrāt — by hearing; śruta-dharāt — by the companion named Śrutadhara; vrajet — one can be elevated.
Nārada Muni continued: The city spoken of as Dakṣiṇa-pañcāla represents the scriptures meant for directing pravṛtti, the process of sense enjoyment in fruitive activities. The other city, named Uttara-pañcāla, represents the scriptures meant for decreasing fruitive activities and increasing knowledge. The living entity receives different kinds of knowledge by means of two ears, and some living entities are promoted to Pitṛloka and some to Devaloka. All this is made possible by the two ears.
āsurī meḍhram arvāg-dvār
vyavāyo grāmiṇāṁ ratiḥ
upastho durmadaḥ prokto
nirṛtir guda ucyate
āsurī — called Āsurī; meḍhram — the genitals; arvāk — of the fools and rascals; dvāḥ — gate; vyavāyaḥ — performing sexual affairs; grāmiṇām — of common men; ratiḥ — attraction; upasthaḥ — the faculty of procreation; durmadaḥ — Durmada; proktaḥ — is called; nirṛtiḥ — Nirṛti; gudaḥ — rectum; ucyate — is called.
The city called Grāmaka, which is approached through the lower gate of Āsurī [the genital organ], is meant for sex, which is very pleasing to common men who are simply fools and rascals. The faculty of procreation is called Durmada, and the rectum is called Nirṛti.
vaiśasaṁ narakaṁ pāyur
lubdhako ’ndhau tu me śṛṇu
hasta-pādau pumāṁs tābhyāṁ
yukto yāti karoti ca
vaiśasam — named Vaiśasa; narakam — hell; pāyuḥ — the working sense in the rectum; lubdhakaḥ — named Lubdhaka (very greedy); andhau — blind; tu — then; me — to me; śṛṇu — listen; hasta-pādau — hands and legs; pumān — the living entity; tābhyām — with them; yuktaḥ — being engaged; yāti — goes; karoti — works; ca — and.
When it is said that Purañjana goes to Vaiśasa, it is meant that he goes to hell. He is accompanied by Lubdhaka, which is the working sense in the rectum. Formerly I have also spoken of two blind associates. These associates should be understood to be the hands and legs. Being helped by the hands and legs, the living entity performs all kinds of work and moves hither and thither.
antaḥ-puraṁ ca hṛdayaṁ
viṣūcir mana ucyate
tatra mohaṁ prasādaṁ vā
harṣaṁ prāpnoti tad-guṇaiḥ
antaḥ-puram — private residence; ca — and; hṛdayam — the heart; viṣūciḥ — the servant named Viṣūcīna; manaḥ — the mind; ucyate — is said; tatra — there; moham — illusion; prasādam — satisfaction; vā — or; harṣam — jubilation; prāpnoti — obtains; tat — of the mind; guṇaiḥ — by the modes of nature.
The word antaḥ-pura refers to the heart. The word viṣūcīna, meaning “going everywhere,” indicates the mind. Within the mind the living entity enjoys the effects of the modes of material nature. These effects sometimes cause illusion, sometimes satisfaction and sometimes jubilation.
yathā yathā vikriyate
guṇākto vikaroti vā
yathā yathā — just as; vikriyate — is agitated; guṇa-aktaḥ — associated with the modes of nature; vikaroti — as it does; vā — or; tathā tathā — similarly; upadraṣṭā — observer; ātmā — the soul; tat — of the intelligence; vṛttīḥ — occupations; anukāryate — imitates.
Formerly it was explained that the Queen is one’s intelligence. While one is awake or asleep, that intelligence creates different situations. Being influenced by contaminated intelligence, the living entity envisions something and simply imitates the actions and reactions of his intelligence.
deho rathas tv indriyāśvaḥ
ākūtir vikramo bāhyo
dehaḥ — body; rathaḥ — chariot; tu — but; indriya — the knowledge-acquiring senses; aśvaḥ — the horses; saṁvatsara — total years; rayaḥ — duration of life; agatiḥ — without advancing; dvi — two; karma — activities; cakraḥ — wheels; tri — three; guṇa — modes of nature; dhvajaḥ — flags; pañca — five; asu — life airs; bandhuraḥ — bondage; manaḥ — the mind; raśmiḥ — rope; buddhi — intelligence; sūtaḥ — chariot driver; hṛt — heart; nīḍaḥ — sitting place; dvandva — duality; kūbaraḥ — the posts for the harness; pañca — five; indriya-artha — sense objects; prakṣepaḥ — weapons; sapta — seven; dhātu — elements; varūthakaḥ — coverings; ākūtiḥ — attempts of the five working senses; vikramaḥ — prowess or processes; bāhyaḥ — external; mṛga-tṛṣṇām — false aspiration; pradhāvati — runs after; ekādaśa — eleven; indriya — senses; camūḥ — soldiers; pañca — five; sūnā — envy; vinoda — pleasure; kṛt — doing.
Nārada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot’s flags. The five types of life air constitute the living entity’s bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.
gandharvyo rātrayaḥ smṛtāḥ
haranty āyuḥ parikrāntyā
saṁvatsaraḥ — year; caṇḍa-vegaḥ — called Caṇḍavega; kālaḥ — time; yena — by which; upalakṣitaḥ — symbolized; tasya — of the duration of life; ahāni — days; iha — in this life; gandharvāḥ — Gandharvas; gandharvyaḥ — Gandharvīs; rātrayaḥ — nights; smṛtāḥ — are understood; haranti — they take away; āyuḥ — duration of life; parikrāntyā — by traveling; ṣaṣṭi — sixty; uttara — above; śata — hundred; trayam — three.
What was previously explained as Caṇḍavega, powerful time, is covered by days and nights, named Gandharvas and Gandharvīs. The body’s life span is gradually reduced by the passage of days and nights, which number 360.
kāla-kanyā jarā sākṣāl
lokas tāṁ nābhinandati
svasāraṁ jagṛhe mṛtyuḥ
kāla-kanyā — the daughter of Time; jarā — old age; sākṣāt — directly; lokaḥ — all living entities; tām — her; na — never; abhinandati — welcome; svasāram — as his sister; jagṛhe — accepted; mṛtyuḥ — death; kṣayāya — for destruction; yavana-īśvaraḥ — the King of the Yavanas.
What was described as Kālakanyā should be understood as old age. No one wants to accept old age, but Yavaneśvara [Yavana-rāja], who is death, accepts Jarā [old age] as his sister.
ādhayo vyādhayas tasya
sainikā yavanāś carāḥ
prajvāro dvi-vidho jvaraḥ
evaṁ bahu-vidhair duḥkhair
kliśyamānaḥ śataṁ varṣaṁ
dehe dehī tamo-vṛtaḥ
ātmany adhyasya nirguṇaḥ
śete kāma-lavān dhyāyan
mamāham iti karma-kṛt
ādhayaḥ — disturbances of the mind; vyādhayaḥ — disturbances of the body, or diseases; tasya — of Yavaneśvara; sainikāḥ — soldiers; yavanāḥ — Yavanas; carāḥ — followers; bhūta — of living entities; upasarga — at the time of distress; āśu — very soon; rayaḥ — very powerful; prajvāraḥ — named Prajvāra; dvi-vidhaḥ — two kinds; jvaraḥ — fever; evam — thus; bahu-vidhaiḥ — of different varieties; duḥkhaiḥ — by tribulations; daiva — by providence; bhūta — by other living entities; ātma — by the body and mind; sambhavaiḥ — produced; kliśyamānaḥ — subjected to sufferings; śatam — hundred; varṣam — years; dehe — in the body; dehī — the living entity; tamaḥ-vṛtaḥ — covered by material existence; prāṇa — of life; indriya — of the senses; manaḥ — of the mind; dharmān — characteristics; ātmani — unto the soul; adhyasya — wrongly attributing; nirguṇaḥ — although transcendental; śete — lies down; kāma — of sense enjoyment; lavān — on fragments; dhyāyan — meditating; mama — mine; aham — I; iti — thus; karma-kṛt — the actor.
The followers of Yavaneśvara [Yamarāja] are called the soldiers of death, and they are known as the various types of disturbances that pertain to the body and mind. Prajvāra represents the two types of fever: extreme heat and extreme cold — typhoid and pneumonia. The living entity lying down within the body is disturbed by many tribulations pertaining to providence, to other living entities and to his own body and mind. Despite all kinds of tribulations, the living entity, subjected to the necessities of the body, mind and senses and suffering from various types of disease, is carried away by many plans due to his lust to enjoy the world. Although transcendental to this material existence, the living entity, out of ignorance, accepts all these material miseries under the pretext of false egoism (“I” and “mine”). In this way he lives for a hundred years within this body.
bhagavantaṁ paraṁ gurum
puruṣas tu viṣajjeta
guṇeṣu prakṛteḥ sva-dṛk
guṇābhimānī sa tadā
karmāṇi kurute ’vaśaḥ
śuklaṁ kṛṣṇaṁ lohitaṁ vā
yadā — when; ātmānam — the Supreme Soul; avijñāya — forgetting; bhagavantam — the Supreme Personality of Godhead; param — supreme; gurum — the instructor; puruṣaḥ — the living entity; tu — then; viṣajjeta — gives himself up; guṇeṣu — to the modes; prakṛteḥ — of material nature; sva-dṛk — one who can see his own welfare; guṇa-abhimānī — identified with the modes of nature; saḥ — he; tadā — at that time; karmāṇi — fruitive activities; kurute — performs; avaśaḥ — spontaneously; śuklam — white; kṛṣṇam — black; lohitam — red; vā — or; yathā — according to; karma — work; abhijāyate — takes birth.
The living entity by nature has minute independence to choose his own good or bad fortune, but when he forgets his supreme master, the Personality of Godhead, he gives himself up unto the modes of material nature. Being influenced by the modes of material nature, he identifies himself with the body and, for the interest of the body, becomes attached to various activities. Sometimes he is under the influence of the mode of ignorance, sometimes the mode of passion and sometimes the mode of goodness. The living entity thus gets different types of bodies under the modes of material nature.
lokān āpnoti karhicit
śuklāt — by goodness; prakāśa — by illumination; bhūyiṣṭhān — characterized; lokān — planets; āpnoti — achieves; karhicit — sometimes; duḥkha — distress; udarkān — having as the end result; kriyā-āyāsān — full of laborious activities; tamaḥ — darkness; śoka — in lamentation; utkaṭān — abounding; kvacit — sometimes.
Those who are situated in the mode of goodness act piously according to Vedic injunctions. Thus they are elevated to the higher planetary systems where the demigods live. Those who are influenced by the mode of passion engage in various types of productive activities in the planetary systems where human beings live. Similarly, those influenced by the mode of darkness are subjected to various types of misery and live in the animal kingdom.
kvacit pumān kvacic ca strī
kvacin nobhayam andha-dhīḥ
devo manuṣyas tiryag vā
kvacit — sometimes; pumān — male; kvacit — sometimes; ca — also; strī — female; kvacit — sometimes; na — not; ubhayam — both; andha — blind; dhīḥ — he whose intelligence; devaḥ — demigod; manuṣyaḥ — human being; tiryak — animal, bird, beast; vā — or; yathā — according to; karma — of activities; guṇam — the qualities; bhavaḥ — birth.
Covered by the mode of ignorance in material nature, the living entity is sometimes a male, sometimes a female, sometimes a eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of nature.
kṣut-parīto yathā dīnaḥ
sārameyo gṛhaṁ gṛham
caran vindati yad-diṣṭaṁ
daṇḍam odanam eva vā
tathā kāmāśayo jīva
upary adho vā madhye vā
yāti diṣṭaṁ priyāpriyam
kṣut-parītaḥ — overcome by hunger; yathā — as; dīnaḥ — poor; sārameyaḥ — a dog; gṛham — from one house; gṛham — to another house; caran — wandering; vindati — receives; yat — whose; diṣṭam — according to destiny; daṇḍam — punishment; odanam — food; eva — certainly; vā — or; tathā — similarly; kāma-āśayaḥ — pursuing different types of desires; jīvaḥ — the living entity; ucca — high; avaca — low; pathā — on a path; bhraman — wandering; upari — high; adhaḥ — low; vā — or; madhye — in the middle; vā — or; yāti — goes toward; diṣṭam — according to destiny; priya — pleasing; apriyam — not pleasing.
The living entity is exactly like a dog who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on.
jīvasya na vyavacchedaḥ
syāc cet tat-tat-pratikriyā
duḥkheṣu — in the matter of distresses; ekatareṇa — from one kind; api — even; daiva — providence; bhūta — other living entities; ātma — the body and mind; hetuṣu — on account of; jīvasya — of the living entity; na — never; vyavacchedaḥ — stopping; syāt — is possible; cet — although; tat-tat — of those miseries; pratikriyā — counteraction.
The living entities are trying to counteract different miserable conditions pertaining to providence, other living entities or the body and mind. Still, they must remain conditioned by the laws of nature, despite all attempts to counter these laws.
yathā hi puruṣo bhāraṁ
śirasā gurum udvahan
taṁ skandhena sa ādhatte
tathā sarvāḥ pratikriyāḥ
yathā — as; hi — certainly; puruṣaḥ — a man; bhāram — a burden; śirasā — on the head; gurum — heavy; udvahan — carrying; tam — that; skandhena — on the shoulder; saḥ — he; ādhatte — puts; tathā — similarly; sarvāḥ — all; pratikriyāḥ — counteractions.
A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve himself of the burden. However, whatever process he devises to counteract the burden does nothing more than put the same burden from one place to another.
karmaṇāṁ karma kevalam
dvayaṁ hy avidyopasṛtaṁ
svapne svapna ivānagha
na — never; ekāntataḥ — ultimately; pratīkāraḥ — counteraction; karmaṇām — of different activities; karma — another activity; kevalam — only; dvayam — both; hi — because; avidyā — due to illusion; upasṛtam — accepted; svapne — in a dream; svapnaḥ — a dream; iva — like; anagha — O you who are free from sinful activities.
Nārada continued: O you who are free from all sinful activity! No one can counteract the effects of fruitive activity simply by manufacturing a different activity devoid of Kṛṣṇa consciousness. All such activity is due to our ignorance. When we have a troublesome dream, we cannot relieve it with a troublesome hallucination. One can counteract a dream only by awaking. Similarly, our material existence is due to our ignorance and illusion. Unless we awaken to Kṛṣṇa consciousness, we cannot be relieved of such dreams. For the ultimate solution to all problems, we must awaken to Kṛṣṇa consciousness.
arthe hy avidyamāne ’pi
saṁsṛtir na nivartate
svapne vicarato yathā
arthe — factual cause; hi — certainly; avidyamāne — not existing; api — although; saṁsṛtiḥ — material existence; na — not; nivartate — ceases; manasā — by the mind; liṅga-rūpeṇa — by subtle form; svapne — in a dream; vicarataḥ — acting; yathā — as.
Sometimes we suffer because we see a tiger in a dream or a snake in a vision, but actually there is neither a tiger nor a snake. Thus we create some situation in a subtle form and suffer the consequences. These sufferings cannot be mitigated unless we are awakened from our dream.
bhaktyā paramayā gurau
jñānaṁ ca janayiṣyati
atha — therefore; ātmanaḥ — of the living entity; artha-bhūtasya — having his real interest; yataḥ — from which; anartha — of all unwanted things; param-parā — a series one after another; saṁsṛtiḥ — material existence; tat — of that; vyavacchedaḥ — stopping; bhaktyā — by devotional service; paramayā — unalloyed; gurau — unto the Supreme Lord or His representative; vāsudeve — Vāsudeva; bhagavati — the Supreme Personality of Godhead; bhakti-yogaḥ — devotional service; samāhitaḥ — applied; sadhrīcīnena — completely; vairāgyam — detachment; jñānam — full knowledge; ca — and; janayiṣyati — will cause to become manifest.
The real interest of the living entity is to get out of the nescience that causes him to endure repeated birth and death. The only remedy is to surrender unto the Supreme Personality of Godhead through His representative. Unless one renders devotional service unto the Supreme Personality of Godhead, Vāsudeva, one cannot possibly become completely detached from this material world, nor can he possibly manifest real knowledge.
so ’cirād eva rājarṣe
nityadā syād adhīyataḥ
saḥ — that; acirāt — very soon; eva — certainly; rāja-ṛṣe — O best of kings; syāt — becomes; acyuta — of the Supreme Personality of Godhead; kathā — narrations; āśrayaḥ — depending on; śṛṇvataḥ — of one who is hearing; śraddadhānasya — faithful; nityadā — always; syāt — becomes; adhīyataḥ — by cultivation.
O best of kings, one who is faithful, who is always hearing the glories of the Supreme Personality of Godhead, who is always engaged in the culture of Kṛṣṇa consciousness and in hearing of the Lord’s activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.
yatra bhāgavatā rājan
tasmin mahan-mukharitā madhubhic-caritra-
pīyūṣa-śeṣa-saritaḥ paritaḥ sravanti
tā ye pibanty avitṛṣo nṛpa gāḍha-karṇais
tān na spṛśanty aśana-tṛḍ-bhaya-śoka-mohāḥ
yatra — where; bhāgavatāḥ — great devotees; rājan — O King; sādhavaḥ — saintly persons; viśada-āśayāḥ — broad-minded; bhagavat — of the Supreme Personality of Godhead; guṇa — the qualities; anukathana — to regularly recite; śravaṇa — to hear; vyagra — eager; cetasaḥ — whose consciousness; tasmin — there; mahat — of great saintly persons; mukharitāḥ — emanating from the mouths; madhu-bhit — of the killer of the Madhu demon; caritra — the activities or the character; pīyūṣa — of nectar; śeṣa — surplus; saritaḥ — rivers; paritaḥ — all around; sravanti — flow; tāḥ — all of them; ye — they who; pibanti — drink; avitṛṣaḥ — without being satisfied; nṛpa — O King; gāḍha — attentive; karṇaiḥ — with their ears; tān — them; na — never; spṛśanti — touch; aśana — hunger; tṛṭ — thirst; bhaya — fear; śoka — lamentation; mohāḥ — illusion.
My dear King, in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life, namely hunger and thirst, and become immune to all kinds of fear, lamentation and illusion.
etair upadruto nityaṁ
na karoti harer nūnaṁ
etaiḥ — by these; upadrutaḥ — disturbed; nityam — always; jīva-lokaḥ — the conditioned soul in the material world; sva-bhāva-jaiḥ — natural; na karoti — does not do; hareḥ — of the Supreme Personality of Godhead; nūnam — certainly; kathā — of the words; amṛta — of nectar; nidhau — in the ocean; ratim — attachment.
Because the conditioned soul is always disturbed by the bodily necessities such as hunger and thirst, he has very little time to cultivate attachment to hearing the nectarean words of the Supreme Personality of Godhead.
bhagavān giriśo manuḥ
pulastyaḥ pulahaḥ kratuḥ
bhṛgur vasiṣṭha ity ete
paśyanto ’pi na paśyanti
prajāpati-patiḥ — Brahmā, the father of all progenitors; sākṣāt — directly; bhagavān — the most powerful; giriśaḥ — Lord Śiva; manuḥ — Manu; dakṣa-ādayaḥ — headed by King Dakṣa; prajā-adhyakṣāḥ — the rulers of humankind; naiṣṭhikāḥ — the strong brahmacārīs; sanaka-ādayaḥ — headed by Sanaka; marīciḥ — Marīci; atri-aṅgirasau — Atri and Aṅgirā; pulastyaḥ — Pulastya; pulahaḥ — Pulaha; kratuḥ — Kratu; bhṛguḥ — Bhṛgu; vasiṣṭhaḥ — Vasiṣṭha; iti — thus; ete — all of them; mat-antāḥ — ending with me; brahma-vādinaḥ — brāhmaṇas, speakers on Vedic literature; adya api — up to date; vācaḥ-patayaḥ — masters of speaking; tapaḥ — austerities; vidyā — knowledge; samādhibhiḥ — and by meditation; paśyantaḥ — observing; api — although; na paśyanti — do not observe; paśyantam — the one who sees; parama-īśvaram — the Supreme Personality of Godhead.
The most powerful Lord Brahmā, the father of all progenitors; Lord Śiva; Manu, Dakṣa and the other rulers of humankind; the four saintly first-class brahmacārīs headed by Sanaka and Sanātana; the great sages Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and my humble self [Nārada] are all stalwart brāhmaṇas who can speak authoritatively on Vedic literature. We are very powerful because of austerities, meditation and education. Nonetheless, even after inquiring about the Supreme Personality of Godhead, whom we always see, we do not know perfectly about Him.
bhajanto na viduḥ param
śabda-brahmaṇi — in the Vedic literature; duṣpāre — unlimited; carantaḥ — being engaged; uru — greatly; vistare — expansive; mantra — of Vedic hymns; liṅgaiḥ — by the symptoms; vyavacchinnam — partially powerful (the demigods); bhajantaḥ — worshiping; na viduḥ — they do not know; param — the Supreme.
Despite the cultivation of Vedic knowledge, which is unlimited, and the worship of different demigods by the symptoms of Vedic mantras, demigod worship does not help one to understand the supreme powerful Personality of Godhead.
sa jahāti matiṁ loke
vede ca pariniṣṭhitām
yadā — when; yasya — whom; anugṛhṇāti — favors by causeless mercy; bhagavān — the Supreme Personality of Godhead; ātma-bhāvitaḥ — realized by a devotee; saḥ — such a devotee; jahāti — gives up; matim — consciousness; loke — in the material world; vede — in the Vedic functions; ca — also; pariniṣṭhitām — fixed.
When a person is fully engaged in devotional service, he is favored by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas.
tasmāt karmasu barhiṣmann
mārtha-dṛṣṭiṁ kṛthāḥ śrotra-
tasmāt — therefore; karmasu — in fruitive activities; barhiṣman — O King Prācīnabarhiṣat; ajñānāt — out of ignorance; artha-kāśiṣu — in the glittering fruitive result; mā — never; artha-dṛṣṭim — considering to be the aim of life; kṛthāḥ — do; śrotra-sparśiṣu — pleasing to the ear; aspṛṣṭa — without touching; vastuṣu — real interest.
My dear King Barhiṣmān, you should never out of ignorance take to the Vedic rituals or to fruitive activity, which may be pleasing to hear about or which may appear to be the goal of self-interest. You should never take these to be the ultimate goal of life.
svaṁ lokaṁ na vidus te vai
yatra devo janārdanaḥ
āhur dhūmra-dhiyo vedaṁ
svam — own; lokam — abode; na — never; viduḥ — know; te — such persons; vai — certainly; yatra — where; devaḥ — the Supreme Personality of Godhead; janārdanaḥ — Kṛṣṇa, or Viṣṇu; āhuḥ — speak; dhūmra-dhiyaḥ — the less intelligent class of men; vedam — the four Vedas; sa-karmakam — full of ritualistic ceremonies; a-tat-vidaḥ — persons who are not in knowledge.
Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not know that the purpose of the Vedas is to understand one’s own home, where the Supreme Personality of Godhead lives. Not being interested in their real home, they are illusioned and search after other homes.
āstīrya darbhaiḥ prāg-agraiḥ
stabdho bṛhad-vadhān mānī
karma nāvaiṣi yat param
tat karma hari-toṣaṁ yat
sā vidyā tan-matir yayā
āstīrya — having covered; darbhaiḥ — by kuśa grass; prāk-agraiḥ — with the points facing east; kārtsnyena — altogether; kṣiti-maṇḍalam — the surface of the world; stabdhaḥ — proud upstart; bṛhat — great; vadhāt — by killing; mānī — thinking yourself very important; karma — activity; na avaiṣi — you do not know; yat — which; param — supreme; tat — that; karma — activity; hari-toṣam — satisfying the Supreme Lord; yat — which; sā — that; vidyā — education; tat — unto the Lord; matiḥ — consciousness; yayā — by which.
My dear King, the entire world is covered with the sharp points of kuśa grass, and on the strength of this you have become proud because you have killed various types of animals in sacrifices. Because of your foolishness, you do not know that devotional service is the only way one can please the Supreme Personality of Godhead. You cannot understand this fact. Your only activities should be those that can please the Personality of Godhead. Our education should be such that we can become elevated to Kṛṣṇa consciousness.
harir deha-bhṛtām ātmā
svayaṁ prakṛtir īśvaraḥ
yataḥ kṣemo nṛṇām iha
hariḥ — Śrī Hari; deha-bhṛtām — of living entities who have accepted material bodies; ātmā — the Supersoul; svayam — Himself; prakṛtiḥ — material nature; īśvaraḥ — the controller; tat — His; pāda-mūlam — feet; śaraṇam — shelter; yataḥ — from which; kṣemaḥ — good fortune; nṛṇām — of men; iha — in this world.
Śrī Hari, the Supreme Personality of Godhead, is the Supersoul and guide of all living entities who have accepted material bodies within this world. He is the supreme controller of all material activities in material nature. He is also our best friend, and everyone should take shelter at His lotus feet. In doing so, one’s life will be auspicious.
sa vai priyatamaś cātmā
yato na bhayam aṇv api
iti veda sa vai vidvān
yo vidvān sa gurur hariḥ
saḥ — He; vai — certainly; priya-tamaḥ — the most dear; ca — also; ātmā — Supersoul; yataḥ — from whom; na — never; bhayam — fear; aṇu — little; api — even; iti — thus; veda — (one who) knows; saḥ — he; vai — certainly; vidvān — educated; yaḥ — he who; vidvān — educated; saḥ — he; guruḥ — spiritual master; hariḥ — not different from the Lord.
One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Kṛṣṇa, is not different from Kṛṣṇa.
praśna evaṁ hi sañchinno
atra me vadato guhyaṁ
nāradaḥ uvāca — Nārada said; praśnaḥ — question; evam — thus; hi — certainly; sañchinnaḥ — answered; bhavataḥ — your; puruṣa-ṛṣabha — O great personality; atra — here; me vadataḥ — as I am speaking; guhyam — confidential; niśāmaya — hear; su-niścitam — perfectly ascertained.
The great saint Nārada continued: O great personality, I have replied properly about all that you have asked me. Now hear another narration that is accepted by saintly persons and is very confidential.
kṣudraṁ caraṁ sumanasāṁ śaraṇe mithitvā
raktaṁ ṣaḍaṅghri-gaṇa-sāmasu lubdha-karṇam
agre vṛkān asu-tṛpo ’vigaṇayya yāntaṁ
pṛṣṭhe mṛgaṁ mṛgaya lubdhaka-bāṇa-bhinnam
kṣudram — on grass; caram — grazing; sumanasām — of a beautiful flower garden; śaraṇe — under the protection; mithitvā — being united with a woman; raktam — attached; ṣaṭ-aṅghri — of bumblebees; gaṇa — of groups; sāmasu — to the singing; lubdha-karṇam — whose ear is attracted; agre — in front; vṛkān — tigers; asu-tṛpaḥ — who live at the cost of another’s life; avigaṇayya — neglecting; yāntam — moving; pṛṣṭhe — behind; mṛgam — the deer; mṛgaya — search out; lubdhaka — of a hunter; bāṇa — by the arrows; bhinnam — liable to be pierced.
My dear King, please search out that deer who is engaged in eating grass in a very nice flower garden along with his wife. That deer is very much attached to his business, and he is enjoying the sweet singing of the bumblebees in his garden. Just try to understand his position. He is unaware that before him is a tiger, which is accustomed to living at the cost of another’s flesh. Behind the deer is a hunter, who is threatening to pierce him with sharp arrows. Thus the deer’s death is imminent.
sumanaḥ-sama-dharmaṇāṁ strīṇāṁ śaraṇa āśrame puṣpa-madhu-gandhavat kṣudratamaṁ kāmya-karma-vipākajaṁ kāma-sukha-lavaṁ jaihvyaupasthyādi vicinvantaṁ mithunī-bhūya tad-abhiniveśita-manasaṁ ṣaḍaṅghri-gaṇa-sāma-gītavad atimanohara-vanitādi-janālāpeṣv atitarām atipralobhita-karṇam agre vṛka-yūthavad ātmana āyur harato ’ho-rātrān tān kāla-lava-viśeṣān avigaṇayya gṛheṣu viharantaṁ pṛṣṭhata eva parokṣam anupravṛtto lubdhakaḥ kṛtānto ’ntaḥ śareṇa yam iha parāvidhyati tam imam ātmānam aho rājan bhinna-hṛdayaṁ draṣṭum arhasīti.
sumanaḥ — flowers; sama-dharmaṇām — exactly like; strīṇām — of women; śaraṇe — in the shelter; āśrame — household life; puṣpa — in flowers; madhu — of honey; gandha — the aroma; vat — like; kṣudra-tamam — most insignificant; kāmya — desired; karma — of activities; vipāka-jam — obtained as a result; kāma-sukha — of sense gratification; lavam — a fragment; jaihvya — enjoyment of the tongue; aupasthya — sex enjoyment; ādi — beginning with; vicinvantam — always thinking of; mithunī-bhūya — engaging in sex life; tat — in his wife; abhiniveśita — always absorbed; manasam — whose mind; ṣaṭ-aṅghri — of bumblebees; gaṇa — of crowds; sāma — gentle; gīta — the chanting; vat — like; ati — very; manohara — attractive; vanitā-ādi — beginning with the wife; jana — of people; ālāpeṣu — to the talks; atitarām — excessively; ati — very much; pralobhita — attracted; karṇam — whose ears; agre — in front; vṛka-yūtha — a group of tigers; vat — like; ātmanaḥ — of one’s self; āyuḥ — span of life; harataḥ — taking away; ahaḥ-rātrān — days and nights; tān — all of them; kāla-lava-viśeṣān — the moments of time; avigaṇayya — without considering; gṛheṣu — in household life; viharantam — enjoying; pṛṣṭhataḥ — from the back; eva — certainly; parokṣam — without being seen; anupravṛttaḥ — following behind; lubdhakaḥ — the hunter; kṛta-antaḥ — the superintendent of death; antaḥ — in the heart; śareṇa — by an arrow; yam — whom; iha — in this world; parāvidhyati — pierces; tam — that; imam — this; ātmānam — yourself; aho rājan — O King; bhinna-hṛdayam — whose heart is pierced; draṣṭum — to see; arhasi — you ought; iti — thus.
My dear King, woman, who is very attractive in the beginning but in the end very disturbing, is exactly like the flower, which is attractive in the beginning and detestable at the end. With woman, the living entity is entangled with lusty desires, and he enjoys sex, just as one enjoys the aroma of a flower. He thus enjoys a life of sense gratification — from his tongue to his genitals — and in this way the living entity considers himself very happy in family life. United with his wife, he always remains absorbed in such thoughts. He feels great pleasure in hearing the talks of his wife and children, which are like the sweet humming of bumblebees that collect honey from flower to flower. He forgets that before him is time, which is taking away his life span with the passing of day and night. He does not see the gradual diminishing of his life, nor does he care about the superintendent of death, who is trying to kill him from behind. Just try to understand this. You are in a precarious position and are threatened from all sides.
sa tvaṁ vicakṣya mṛga-ceṣṭitam ātmano ’ntaś
cittaṁ niyaccha hṛdi karṇa-dhunīṁ ca citte
jahy aṅganāśramam asattama-yūtha-gāthaṁ
prīṇīhi haṁsa-śaraṇaṁ virama krameṇa
saḥ — that very person; tvam — you; vicakṣya — considering; mṛga-ceṣṭitam — the activities of the deer; ātmanaḥ — of the self; antaḥ — within; cittam — consciousness; niyaccha — fix; hṛdi — in the heart; karṇa-dhunīm — aural reception; ca — and; citte — unto the consciousness; jahi — give up; aṅganā-āśramam — household life; asat-tama — most abominable; yūtha-gātham — full of stories of man and woman; prīṇīhi — just accept; haṁsa-śaraṇam — the shelter of the liberated souls; virama — become detached; krameṇa — gradually.
My dear King, just try to understand the allegorical position of the deer. Be fully conscious of yourself, and give up the pleasure of hearing about promotion to heavenly planets by fruitive activity. Give up household life, which is full of sex, as well as stories about such things, and take shelter of the Supreme Personality of Godhead through the mercy of the liberated souls. In this way, please give up your attraction for material existence.
śrutam anvīkṣitaṁ brahman
bhagavān yad abhāṣata
naitaj jānanty upādhyāyāḥ
kiṁ na brūyur vidur yadi
rājā uvāca — the King said; śrutam — was heard; anvīkṣitam — was considered; brahman — O brāhmaṇa; bhagavān — the most powerful; yat — which; abhāṣata — you have spoken; na — not; etat — this; jānanti — do know; upādhyāyāḥ — the teachers of fruitive activities; kim — why; na brūyuḥ — they did not instruct; viduḥ — they understood; yadi — if.
The King replied: My dear brāhmaṇa, whatever you have said I have heard with great attention and, considering all of it, have come to the conclusion that the ācāryas [teachers] who engaged me in fruitive activity did not know this confidential knowledge. If they were aware of it, why did they not explain it to me?
saṁśayo ’tra tu me vipra
sañchinnas tat-kṛto mahān
ṛṣayo ’pi hi muhyanti
saṁśayaḥ — doubt; atra — here; tu — but; me — my; vipra — O brāhmaṇa; sañchinnaḥ — cleared; tat-kṛtaḥ — done by that; mahān — very great; ṛṣayaḥ — the great sages; api — even; hi — certainly; muhyanti — are bewildered; yatra — where; na — not; indriya — of the senses; vṛttayaḥ — activities.
My dear brāhmaṇa, there are contradictions between your instructions and those of my spiritual teachers who engaged me in fruitive activities. I now can understand the distinction between devotional service, knowledge and renunciation. I had some doubts about them, but you have now very kindly dissipated all these doubts. I can now understand how even the great sages are bewildered by the real purpose of life. Of course, there is no question of sense gratification.
karmāṇy ārabhate yena
pumān iha vihāya tam
juṣṭāni sa yad aśnute
karmāṇi — fruitive activities; ārabhate — begins to perform; yena — by which; pumān — a living entity; iha — in this life; vihāya — giving up; tam — that; amutra — in the next life; anyena — another; dehena — by a body; juṣṭāni — the results; saḥ — he; yat — that; aśnute — enjoys.
The results of whatever a living entity does in this life are enjoyed in the next life.
iti veda-vidāṁ vādaḥ
śrūyate tatra tatra ha
karma yat kriyate proktaṁ
parokṣaṁ na prakāśate
iti — thus; veda-vidām — of persons who know the Vedic conclusions; vādaḥ — the thesis; śrūyate — is heard; tatra tatra — here and there; ha — certainly; karma — the activity; yat — what; kriyate — is performed; proktam — as it was said; parokṣam — unknown; na prakāśate — is not directly manifested.
The expert knowers of the Vedic conclusions say that one enjoys or suffers the results of his past activities. But practically it is seen that the body that performed the work in the last birth is already lost. So how is it possible to enjoy or suffer the reactions of that work in a different body?
tenaivāmutra tat pumān
bhuṅkte hy avyavadhānena
liṅgena manasā svayam
nāradaḥ uvāca — Nārada said; yena — by which; eva — certainly; ārabhate — begins; karma — fruitive activities; tena — by that body; eva — certainly; amutra — in the next life; tat — that; pumān — the living entity; bhuṅkte — enjoys; hi — because; avyavadhānena — without any change; liṅgena — by the subtle body; manasā — by the mind; svayam — personally.
The great sage Nārada continued: The living entity acts in a gross body in this life. This body is forced to act by the subtle body, composed of mind, intelligence and ego. After the gross body is lost, the subtle body is still there to enjoy or suffer. Thus there is no change.
śayānam imam utsṛjya
śvasantaṁ puruṣo yathā
karmātmany āhitaṁ bhuṅkte
śayānam — lying down on a bed; imam — this body; utsṛjya — after giving up; śvasantam — breathing; puruṣaḥ — the living entity; yathā — as; karma — activity; ātmani — in the mind; āhitam — executed; bhuṅkte — enjoys; tādṛśena — by a similar body; itareṇa — by a different body; vā — or.
The living entity, while dreaming, gives up the actual living body. Through the activities of his mind and intelligence, he acts in another body, either as a god or a dog. After giving up this gross body, the living entity enters either an animal body or a demigod’s body on this planet or on another planet. He thus enjoys the results of the actions of his past life.
mamaite manasā yad yad
asāv aham iti bruvan
gṛhṇīyāt tat pumān rāddhaṁ
karma yena punar bhavaḥ
mama — mine; ete — all these; manasā — by the mind; yat yat — whatever; asau — that; aham — I (am); iti — thus; bruvan — accepting; gṛhṇīyāt — takes with him; tat — that; pumān — the living entity; rāddham — perfected; karma — work; yena — by which; punaḥ — again; bhavaḥ — material existence.
The living entity labors under the bodily conception of “I am this, I am that. My duty is this, and therefore I shall do it.” These are all mental impressions, and all these activities are temporary; nonetheless, by the grace of the Supreme Personality of Godhead, the living entity gets a chance to execute all his mental concoctions. Thus he gets another body.
evaṁ prāg-dehajaṁ karma
yathā — as; anumīyate — can be imagined; cittam — one’s consciousness or mental condition; ubhayaiḥ — both; indriya — of the senses; īhitaiḥ — by the activities; evam — similarly; prāk — previous; dehajam — performed by the body; karma — activities; lakṣyate — can be perceived; citta — of consciousness; vṛttibhiḥ — by the occupations.
One can understand the mental or conscious position of a living entity by the activities of two kinds of senses — the knowledge-acquiring senses and the executive senses. Similarly, by the mental condition or consciousness of a person, one can understand his position in the previous life.
nānubhūtaṁ kva cānena
yad rūpaṁ yādṛg ātmani
na — never; anubhūtam — experienced; kva — at any time; ca — also; anena dehena — by this body; adṛṣṭam — never seen; aśrutam — never heard; kadācit — sometimes; upalabhyeta — may be experienced; yat — which; rūpam — form; yādṛk — whatever kind; ātmani — in the mind.
Sometimes we suddenly experience something that was never experienced in the present body by sight or hearing. Sometimes we see such things suddenly in dreams.
tenāsya tādṛśaṁ rājaḻ
na manaḥ spraṣṭum arhati
tena — therefore; asya — of the living entity; tādṛśam — like that; rājan — O King; liṅginaḥ — who has a subtle mental covering; deha-sambhavam — produced in the previous body; śraddhatsva — accept it as fact; ananubhūtaḥ — not perceived; arthaḥ — a thing; na — never; manaḥ — in the mind; spraṣṭum — to manifest; arhati — is able.
Therefore, my dear King, the living entity, who has a subtle mental covering, develops all kinds of thoughts and images because of his previous body. Take this from me as certain. There is no possibility of concocting anything mentally without having perceived it in the previous body.
mana eva manuṣyasya
bhaviṣyataś ca bhadraṁ te
tathaiva na bhaviṣyataḥ
manaḥ — the mind; eva — certainly; manuṣyasya — of a man; pūrva — past; rūpāṇi — forms; śaṁsati — indicates; bhaviṣyataḥ — of one who will take birth; ca — also; bhadram — good fortune; te — unto you; tathā — thus; eva — certainly; na — not; bhaviṣyataḥ — of one who will take birth.
O King, all good fortune unto you! The mind is the cause of the living entity’s attaining a certain type of body in accordance with his association with material nature. According to one’s mental composition, one can understand what the living entity was in his past life as well as what kind of body he will have in the future. Thus the mind indicates the past and future bodies.
adṛṣṭam aśrutaṁ cātra
kvacin manasi dṛśyate
adṛṣṭam — never experienced; aśrutam — never heard; ca — and; atra — in this life; kvacit — at some time; manasi — in the mind; dṛśyate — is visible; yathā — as; tathā — accordingly; anumantavyam — to be understood; deśa — place; kāla — time; kriyā — activity; āśrayam — depending on.
Sometimes in a dream we see something never experienced or heard of in this life, but all these incidents have been experienced at different times, in different places and in different conditions.
āyānti bahuśo yānti
sarve samanaso janāḥ
sarve — all; krama-anurodhena — in order of chronology; manasi — in the mind; indriya — by the senses; gocarāḥ — experienced; āyānti — come; bahuśaḥ — in many ways; yānti — go away; sarve — all; samanasaḥ — with a mind; janāḥ — living entities.
The mind of the living entity continues to exist in various gross bodies, and according to one’s desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before.
sattva-eka-niṣṭhe — in full Kṛṣṇa consciousness; manasi — in a mind; bhagavat — with the Supreme Personality of Godhead; pārśva-vartini — being constantly associated; tamaḥ — the dark planet; candramasi — in the moon; iva — like; idam — this cosmic manifestation; uparajya — being connected; avabhāsate — becomes manifest.
Kṛṣṇa consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rāhu, which is observed in the presence of the full moon.
nāhaṁ mameti bhāvo ’yaṁ
guṇa-vyūho hy anādimān
na — not; aham — I; mama — mine; iti — thus; bhāvaḥ — consciousness; ayam — this; puruṣe — in the living entity; vyavadhīyate — is separated; yāvat — so long; buddhi — intelligence; manaḥ — mind; akṣa — senses; artha — sense objects; guṇa — of the material qualities; vyūhaḥ — a manifestation; hi — certainly; anādi-mān — the subtle body (existing since time immemorial).
As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well.
nehate ’ham iti jñānaṁ
supti — in deep sleep; mūrccha — fainting; upatāpeṣu — or in great shock; prāṇa-ayana — of the movement of the life air; vighātataḥ — from prevention; na — not; īhate — thinks of; aham — I; iti — thus; jñānam — knowledge; mṛtyu — while dying; prajvārayoḥ — or during high fever; api — also.
When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self.
garbhe bālye ’py apauṣkalyād
liṅgaṁ na dṛśyate yūnaḥ
kuhvāṁ candramaso yathā
garbhe — in the womb; bālye — in boyhood; api — also; apauṣkalyāt — because of immaturity; ekādaśa — the ten senses and the mind; vidham — in the form of; tadā — at that time; liṅgam — the subtle body or false ego; na — not; dṛśyate — is visible; yūnaḥ — of a youth; kuhvām — during the dark-moon night; candramasaḥ — the moon; yathā — as.
When one is a youth, all the ten senses and the mind are completely visible. However, in the mother’s womb or in the boyhood state, the sense organs and the mind remain covered, just as the full moon is covered by the darkness of the dark-moon night.
arthe hy avidyamāne ’pi
saṁsṛtir na nivartate
dhyāyato viṣayān asya
svapne ’narthāgamo yathā
arthe — sense objects; hi — certainly; avidyamāne — not being present; api — although; saṁsṛtiḥ — material existence; na — never; nivartate — ceases; dhyāyataḥ — meditating; viṣayān — on sense objects; asya — of the living being; svapne — in dream; anartha — of unwanted things; āgamaḥ — appearance; yathā — as.
When the living entity dreams, the sense objects are not actually present. However, because one has associated with the sense objects, they become manifest. Similarly, the living entity with undeveloped senses does not cease to exist materially, even though he may not be exactly in contact with the sense objects.
evaṁ pañca-vidhaṁ liṅgaṁ
tri-vṛt ṣoḍaśa vistṛtam
eṣa cetanayā yukto
jīva ity abhidhīyate
evam — thus; pañca-vidham — the five sense objects; liṅgam — the subtle body; tri-vṛt — influenced by the three modes; ṣoḍaśa — sixteen; vistṛtam — expanded; eṣaḥ — this; cetanayā — with the living entity; yuktaḥ — combined; jīvaḥ — the conditioned soul; iti — thus; abhidhīyate — is understood.
The five sense objects, the five sense organs, the five knowledge-acquiring senses and the mind are the sixteen material expansions. These combine with the living entity and are influenced by the three modes of material nature. Thus the existence of the conditioned soul is understood.
anena puruṣo dehān
harṣaṁ śokaṁ bhayaṁ duḥkhaṁ
sukhaṁ cānena vindati
anena — by this process; puruṣaḥ — the living entity; dehān — gross bodies; upādatte — achieves; vimuñcati — gives up; harṣam — enjoyment; śokam — lamentation; bhayam — fear; duḥkham — unhappiness; sukham — happiness; ca — also; anena — by the gross body; vindati — enjoys.
By virtue of the processes of the subtle body, the living entity develops and gives up gross bodies. This is known as the transmigration of the soul. Thus the soul becomes subjected to different types of so-called enjoyment, lamentation, fear, happiness and unhappiness.
nāpayāty apayāti ca
na tyajen mriyamāṇo ’pi
yāvad anyaṁ na vindeta
mana eva manuṣyendra
yathā — as; tṛṇa-jalūkā — caterpillar; iyam — this; na apayāti — does not go; apayāti — goes; ca — also; na — not; tyajet — gives up; mriyamāṇaḥ — at the point of death; api — even; prāk — former; deha — with the body; abhimatim — identification; janaḥ — a person; yāvat — so long as; anyam — another; na — not; vindeta — obtains; vyavadhānena — by the termination; karmaṇām — of fruitive activities; manaḥ — the mind; eva — certainly; manuṣya-indra — O ruler of men; bhūtānām — of all living entities; bhava — of material existence; bhāvanam — the cause.
The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires.
yadākṣaiś caritān dhyāyan
karmāṇy ācinute ’sakṛt
sati karmaṇy avidyāyāṁ
bandhaḥ karmaṇy anātmanaḥ
yadā — when; akṣaiḥ — by the senses; caritān — pleasures enjoyed; dhyāyan — thinking of; karmāṇi — activities; ācinute — performs; asakṛt — always; sati karmaṇi — when material affairs continue; avidyāyām — under illusion; bandhaḥ — bondage; karmaṇi — in activity; anātmanaḥ — of the material body.
As long as we desire to enjoy sense gratification, we create material activities. When the living entity acts in the material field, he enjoys the senses, and while enjoying the senses, he creates another series of material activities. In this way the living entity becomes entrapped as a conditioned soul.
atas tad apavādārthaṁ
bhaja sarvātmanā harim
paśyaṁs tad-ātmakaṁ viśvaṁ
ataḥ — therefore; tat — that; apavāda-artham — to counteract; bhaja — engage in devotional service; sarva-ātmanā — with all your senses; harim — unto the Supreme Personality of Godhead; paśyan — seeing; tat — of the Lord; ātmakam — under the control; viśvam — the cosmic manifestation; sthiti — maintenance; utpatti — creation; apyayāḥ — and annihilation; yataḥ — from whom.
You should always know that this cosmic manifestation is created, maintained and annihilated by the will of the Supreme Personality of Godhead. Consequently, everything within this cosmic manifestation is under the control of the Lord. To be enlightened by this perfect knowledge, one should always engage himself in the devotional service of the Lord.
nārado haṁsayor gatim
pradarśya hy amum āmantrya
siddha-lokaṁ tato ’gamat
maitreyaḥ uvāca — Maitreya said; bhāgavata — of the devotees; mukhyaḥ — the chief; bhagavān — the most powerful; nāradaḥ — Nārada Muni; haṁsayoḥ — of the living entity and the Lord; gatim — constitutional position; pradarśya — having shown; hi — certainly; amum — him (the King); āmantrya — after inviting; siddha-lokam — to Siddhaloka; tataḥ — thereafter; agamat — departed.
The great sage Maitreya continued: The supreme devotee, the great saint Nārada, thus explained to King Prācīnabarhi the constitutional position of the Supreme Personality of Godhead and the living entity. After giving an invitation to the King, Nārada Muni left to return to Siddhaloka.
ādiśya putrān agamat
prācīnabarhiḥ — King Prācīnabarhi; rāja-ṛṣiḥ — the saintly King; prajā-sarga — the mass of citizens; abhirakṣaṇe — to protect; ādiśya — after ordering; putrān — his sons; agamat — departed; tapase — for undergoing austerities; kapila-āśramam — to the holy place known as Kapilāśrama.
In the presence of his ministers, the saintly King Prācīnabarhi left orders for his sons to protect the citizens. He then left home and went off to undergo austerities in a holy place known as Kapilāśrama.
bhaktyā tat-sāmyatām agāt
tatra — there; eka-agra-manāḥ — with full attention; dhīraḥ — sober; govinda — of Kṛṣṇa; caraṇa-ambujam — unto the lotus feet; vimukta — freed from; saṅgaḥ — material association; anubhajan — continuously engaging in devotional service; bhaktyā — by pure devotion; tat — with the Lord; sāmyatām — qualitative equality; agāt — achieved.
Having undergone austerities and penances at Kapilāśrama, King Prācīnabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead.
yaḥ śrāvayed yaḥ śṛṇuyāt
sa liṅgena vimucyate
etat — this; adhyātma — spiritual; pārokṣyam — authorized description; gītam — narrated; deva-ṛṣiṇā — by the great sage Nārada; anagha — O spotless Vidura; yaḥ — anyone who; śrāvayet — may describe; yaḥ — anyone who; śṛṇuyāt — may hear; saḥ — he; liṅgena — from the bodily concept of life; vimucyate — becomes delivered.
My dear Vidura, one who hears this narration concerning the understanding of the living entity’s spiritual existence, as described by the great sage Nārada, or who relates it to others, will be liberated from the bodily conception of life.
etan mukunda-yaśasā bhuvanaṁ punānaṁ
yaḥ kīrtyamānam adhigacchati pārameṣṭhyaṁ
nāsmin bhave bhramati mukta-samasta-bandhaḥ
etat — this narration; mukunda-yaśasā — with the fame of Lord Kṛṣṇa; bhuvanam — this material world; punānam — sanctifying; deva-ṛṣi — of the great sages; varya — of the chief; mukha — from the mouth; niḥsṛtam — uttered; ātma-śaucam — purifying the heart; yaḥ — anyone who; kīrtyamānam — being chanted; adhigacchati — goes back; pārameṣṭhyam — to the spiritual world; na — never; asmin — in this; bhave — material world; bhramati — wanders; mukta — being liberated; samasta — from all; bandhaḥ — bondage.
This narration spoken by the great sage Nārada is full of the transcendental fame of the Supreme Personality of Godhead. Consequently this narration, when described, certainly sanctifies this material world. It purifies the heart of the living entity and helps him attain his spiritual identity. One who relates this transcendental narration will be liberated from all material bondage and will no longer have to wander within this material world.
evaṁ striyāśramaḥ puṁsaś
chinno ’mutra ca saṁśayaḥ
adhyātma — spiritual; pārokṣyam — described by authority; idam — this; mayā — by me; adhigatam — heard; adbhutam — wonderful; evam — thus; striyā — with a wife; āśramaḥ — shelter; puṁsaḥ — of the living entity; chinnaḥ — finished; amutra — about life after death; ca — also; saṁśayaḥ — doubt.
The allegory of King Purañjana, described herein according to authority, was heard by me from my spiritual master, and it is full of spiritual knowledge. If one can understand the purpose of this allegory, he will certainly be relieved from the bodily conception and will clearly understand life after death. Although one may not understand what transmigration of the soul actually is, one can fully understand it by studying this narration.
sarveṣām eva jantūnāṁ
asti prajñā samāyattā
ko viśeṣas tadā nṛṇām
jīvātmā sa viśiṣyate
sarveṣām — all; eva — certainly; jantūnām — of animals; satatam — always; deha-poṣaṇe — to maintain the body; asti — there is; prajñā — intelligence; samāyattā — resting on; kaḥ — what; viśeṣaḥ — difference; tadā — then; nṛṇām — of the human beings; labdhvā — having attained; iha — here; ante — at the end of many births; manuṣyatvam — a human life; hitvā — after giving up; deha-ādi — in the gross and subtle body; asat-graham — an incorrect conception of life; ātma — of spiritual knowledge; sṛtyā — by the path; vihāya — having abandoned; idam — this body; jīva-ātmā — the individual spirit soul; saḥ — that; viśiṣyate — becomes prominent.
A desire to maintain body, wife and children is also observed in animal society. The animals have full intelligence to manage such affairs. If a human being is simply advanced in this respect, what is the difference between him and an animal? One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. A learned man who gives up the bodily conception of life, both gross and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual spirit soul, as the Supreme Lord is also.
bhaktiḥ kṛṣṇe dayā jīveṣv
yadi syād ātmano bhūyād
apavargas tu saṁsṛteḥ
bhaktiḥ — devotional service; kṛṣṇe — unto Kṛṣṇa; dayā — mercy; jīveṣu — unto other living entities; akuṇṭha-jñānam — perfect knowledge; ātmani — of the self; yadi — if; syāt — it becomes; ātmanaḥ — of one’s self; bhūyāt — there must be; apavargaḥ — liberation; tu — then; saṁsṛteḥ — from the bondage of material life.
If a living entity is developed in Kṛṣṇa consciousness and is merciful to others, and if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation from the bondage of material existence.
adṛṣṭaṁ dṛṣṭavan naṅkṣed
bhūtaṁ svapnavad anyathā
bhūtaṁ bhavad bhaviṣyac ca
adṛṣṭam — future happiness; dṛṣṭa-vat — like direct experience; naṅkṣet — becomes vanquished; bhūtam — the material existence; svapnavat — like a dream; anyathā — otherwise; bhūtam — which happened in the past; bhavat — present; bhaviṣyat — future; ca — also; suptam — a dream; sarva — of all; rahaḥ-rahaḥ — the secret conclusion.
Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature.