Bhagavatapurana 11.26: atha ṣaḍviṃśo'dhyāyaḥ

11.26.1

/0 śrī-bhagavān uvāca
mal-lakṣaṇam imaṃ kāyaṃ labdhvā mad-dharma āsthitaḥ /
ānandaṃ paramātmānam ātma-sthaṃ samupaiti mām //

1. The Lord said:— He who having obtained this human body through which My nature may be perceived, follows the course of duties delightful to Me, attains to Me who am Perfect Bliss and Paramatman present in himself.

11.26.2

guṇa-mayyā jīva-yonyā vimukto jñāna-niṣṭhayā /
guṇeṣu māyā-mātreṣu dṛśyamāneṣv avastutaḥ /
vartamāno 'pi na pumān yujyate 'vastubhir guṇaiḥ //

2. Freed by firm knowledge from the influence of the environments of gunas he does not become attached to the unreal gunas, though he may be in their midst, which depend only on Maya and are seen to be unreal.

11.26.3

saṅgaṃ na kuryād asatāṃ śiśnodara-tṛpāṃ kvacit /
tasyānugas tamasy andhe pataty andhānugāndha-vat //

3. One should not associate with the wicked and unworthy that seek to satisfy their hunger and other low appetites: he who takes to any one of them falls into blinding darkness, like the blind following the blind.

11.26.4

ailaḥ samrāḍ imāṃ gāthām agāyata bṛhac-chravāḥ /
urvaśī-virahān muhyan nirviṇṇaḥ śoka-saṃyame //

4. The highly celebrated emperor Aila (Pururavas) grew mad and despondent on separation from Urvasi; and when he got over the sorrow and felt renunciation he sung his own story as follows:—

11.26.5

tyaktvātmānaṃ vrayantīṃ tāṃ nagna unmatta-van nṛpaḥ /
vilapann anvagāj jāye ghore tiṣṭheti viklavaḥ //

5. As she went away leaving him, the king wept aloud and like a mad man, in nakedness, went after her crying in bewilderment, ‘O wife, O cruel one, stop, stop.’

11.26.6

kāmān atṛpto 'nujuṣan kṣullakān varṣa-yāminīḥ /
na veda yāntīr nāyāntīr urvaśy-ākṛṣṭa-cetanaḥ //

6. Having through nights of many years enjoyed the trivial pleasures, yet not satisfied, his mind completely allured by Urvasi, he was not aware of the years that were out or in.

11.26.7

/0 aila uvāca
aho me moha-vistāraḥ kāma-kaśmala-cetasaḥ /
devyā gṛhīta-kaṇṭhasya nāyuḥ-khaṇḍā ime smṛtāḥ //

7. Aila said:— Alas! Ah, the extent of my delusion, as my understanding was clouded by the passion of love! When my neck was embraced by the queen, these portions of life-time were not

thought of (by me).

11.26.8

nāhaṃ vedābhinirmuktaḥ sūryo vābhyudito 'muyā /
mūṣito varṣa-pūgānāṃ batāhāni gatāny uta //

8. I was not conscious, woeful it is, whether the sun set or rose on me; and, deceived by her, I knew nothing of the long periods of years and days that rolled away.

11.26.9

aho me ātma-sammoho yenātmā yoṣitāṃ kṛtaḥ /
krīḍā-mṛgaś cakravartī naradeva-śikhāmaṇiḥ //

9. Most deplorable is my delusion of self, under which myself, an emperor, the jewel of all kings, was made an animal of sport for women?

11.26.10

sa-paricchadam ātmānaṃ hitvā tṛṇam iveśvaram /
yāntīṃ striyaṃ cānvagamaṃ nagna unmatta-vad rudan //

10. Like a mad man, weeping, in nakedness, I followed her who was going away abandoning, like a piece of straw, me a king and all my grandeur and fortune.

11.26.11

kutas tasyānubhāvaḥ syāt teja īśatvam eva vā /
yo 'nvagacchaṃ striyaṃ yāntīṃ khara-vat pāda-tāḍitaḥ //

11. What greatness or power or lordship could there be in me who like a donkey kicked with the foot, followed her as she was going away?

11.26.12

kiṃ vidyayā kiṃ tapasā kiṃ tyāgena śrutena vā /
kiṃ viviktena maunena strībhir yasya mano hṛtam //

12. Of what worth is learning, tapas, liberality, study, retirement, solitude or silence, to one whose heart is stolen by women?

11.26.13

svārthasyākovidaṃ dhiṅ māṃ mūrkhaṃ paṇḍita-māninam /
yo 'ham īśvaratāṃ prāpya strībhir go-khara-vaj jitaḥ //

13. Fie upon me, a fool, not sensible of my own purpose and conceited as a wise man, who, having attained this imperial position, was subdued by women like a bull or a donkey.

11.26.14

sevato varṣa-pūgān me urvaśyā adharāsavam /
na tṛpyaty ātma-bhūḥ kāmo vahnir āhutibhir yathā //

14. Though I, for many, many years tasted the nectar of Urvasi's lips, Manmatha, the mind-born, was not satiated like fire with oblations.

11.26.15

puṃścalyāpahṛtaṃ cittaṃ ko nv anyo mocituṃ prabhuḥ /
ātmārāmeśvaram ṛte bhagavantam adhokṣajam //

15. Who else could possibly be powerful enough to rescue the mind that is carried away by an unchaste woman, than the glorious Adhokshaja, the Lord of those that find delight in Atman?

11.26.16

bodhitasyāpi devyā me sūkta-vākyena durmateḥ /
mano-gato mahā-moho nāpayāty ajitātmanaḥ //

16. Though my attention was drawn by the queen in the words of a Vedic hymn, the great delusion was not gone from the mind of my wicked self, as I had not controlled it.

11.26.17

kim etayā no 'pakṛtaṃ rajjvā vā sarpa-cetasaḥ /
draṣṭuḥ svarūpāviduṣo yo 'haṃ yad ajitendriyaḥ //

17. What wrong was done to us by her? It is I that had no control over my senses? Or what wrong is done by the rope to one who, in ignorance of its nature, takes it for a serpent?

11.26.18

kvāyaṃ malīmasaḥ kāyo daurgandhyādy-ātmako 'śuciḥ /
kva guṇāḥ saumanasyādyā hy adhyāso 'vidyayā kṛtaḥ //

18. Where is this dirty body, full of impurity and bad smell and other detestable qualities and where are friendship (beauty D.) and other qualities which are only projected on it through Avidya (ignorance of the Lord's nature), one is incompatible with the other?

11.26.19

pitroḥ kiṃ svaṃ nu bhāryāyāḥ svāmino 'gneḥ śva-gṛdhrayoḥ /
kim ātmanaḥ kiṃ suhṛdām iti yo nāvasīyate //

19. Is this body the property of the parents, the wife, the master, or of fire, dogs and kites, Atman himself or of friends? And this is not easy to decide.

11.26.20

tasmin kalevare 'medhye tuccha-niṣṭhe viṣajjate /
aho su-bhadraṃ su-nasaṃ su-smitaṃ ca mukhaṃ striyaḥ //

20. For that obnoxious body which resolves itself into refuse, worms, ashes and dust, man feels fascination thus —“O what beauty, O what handsome nose, what sweet smiles and what happy face it is, of the woman!”

11.26.21

tvaṅ-māṃsa-rudhira-snāyu- medo-majjāsthi-saṃhatau /
viṇ-mūtra-pūye ramatāṃ kṛmīṇāṃ kiyad antaram //

21. What difference is there between those men and the worms that live delighted in the accumulation of skin, flesh, blood, tendons, fat, muscles and bones, of dung and urine?

11.26.22

athāpi nopasajjeta strīṣu straiṇeṣu cārtha-vit /
viṣayendriya-saṃyogān manaḥ kṣubhyati nānyathā //

22. Therefore he who understands his own purpose should not associate himself with women or those fond of women: for the mind is agitated only when the objects and the senses meet one another and not otherwise.

11.26.23

adṛṣṭād aśrutād bhāvān na bhāva upajāyate /
asamprayuñjataḥ prāṇān śāmyati stimitaṃ manaḥ //

23. No passion arises for any thing that is not talked about, seen, or heard of: the mind of that person who does not allow his senses to go to objects, gets steady and tranquil (becomes serene and fit for concentration on the Lord. D.).

11.26.24

tasmāt saṅgo na kartavyaḥ strīṣu straiṇeṣu cendriyaiḥ /
viduṣāṃ cāpy avisrabdhaḥ ṣaḍ-vargaḥ kim u mādṛśām //

24. Therefore no association or attachment should be formed through the senses with women or with those addicted to women, for the six passions cannot be trusted even by men of wisdom; and what then needs be said of those like me?

11.26.25

/0 śrī-bhagavān uvāca
evaṃ pragāyan nṛpa-deva-devaḥ sa urvaśī-lokam atho vihāya /
ātmānam ātmany avagamya māṃ vai upāramaj jñāana-vidhūta-mohaḥ //

25. The Lord said:— O king, thus singing his own story, that king of kings left the region of Urvasi, realised Me, Paramatman, in himself, by dint of wisdom, shook off the delusion and withdrew himself unto Me.

11.26.26

tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān /
santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ //

26. Therefore the prudent man should avoid bad associations and associate himself with the righteous and wise, for these (would) by their precepts cut off the wrong attachments of his mind.

11.26.27

santo 'napekṣā mac-cittāḥ praśāntāḥ sama-darśinaḥ /
nirmamā nirahaṅkārā nirdvandvā niṣparigrahāḥ //

27. The wise desire nothing, devote their mind to Me, have a serene mind and see Me equally everywhere, are free from the notions of 'I and Mine', are not affected by the conflicting passions and conditions and form no attachments (by going in for worldly things).

11.26.28

teṣu nityaṃ mahā-bhāga mahā-bhāgeṣu mat-kathāḥ /
sambhavanti hi tā nṝṇāṃ juṣatāṃ prapunanty agham //

28. O blessed one, in the midst of those blessed wise men My stories beneficial to men, are always told, for they absolve from sin those that listen to them.

11.26.29

tā ye śṛṇvanti gāyanti hy anumodanti cādṛtāḥ /
mat-parāḥ śraddadhānāś ca bhaktiṃ vindanti te mayi //

29. Those, who seek after Me with sincerity and with faith in their efficacy, listen to those stories, sing them, or are delighted with them, attain Bhakti towards Me.

11.26.30

bhaktiṃ labdhavataḥ sādhoḥ kim anyad avaśiṣyate /
mayy ananta-guṇe brahmaṇy ānandānubhavātmani //

30. For one who has attained Bhakti towards Me of infinite excellent qualities, perfect in every respect and the embodiment of conscious blissfulness, is there any other thing yet to attain? (None).

11.26.31

yathopaśrayamāṇasya bhagavantaṃ vibhāvasum /
śītaṃ bhayaṃ tamo 'pyeti sādhūn saṃsevatas tathā //

31. Just as cold, fear and darkness all leave him who betakes himself to the glorious sun (Agni D.), so do all evils stand away from him who worships and lives with the wise.

11.26.32

nimajjyonmajjatāṃ ghore bhavābdhau paramāyaṇam /
santo brahma-vidaḥ śāntā naur dṛḍhevāpsu majjatām //

32. To those that are being drowned (tossed about) in the fearful sea of Samsara, the one Supreme resort is the wise who, serene in mind, realise Brahman, just as a well-built vessel is to those that are sinking in water.

11.26.33

annaṃ hi prāṇināṃ prāṇa ārtānāṃ śaraṇaṃ tv aham /
dharmo vittaṃ nṛṇāṃ pretya santo 'rvāg bibhyato 'raṇam //

33. Surely food is life to living beings: I am the shelter to the afflicted; Dharma is wealth to men in the other world; and so the wise are the shelter of those who are afraid of the Samsara here below.

11.26.34

santo diśanti cakṣūṃsi bahir arkaḥ samutthitaḥ /
devatā bāndhavāḥ santaḥ santa ātmāham eva ca //

34. The wise bestow the eyes (internal); the sun having risen bestows but one external eye: the gods, the righteous and Atman that is Myself are one's good relations.

11.26.35

vaitasenas tato 'py evam urvaśyā loka-niṣpṛhaḥ /
mukta-saṅgo mahīm etām ātmārāmaś cacāra ha //

35. Thereupon, thus realising the virtue of association with the righteous, rid of his longing for Urvasi's region (presence) and free from all attachments, Pururavas went about this earth, finding delight in Atman.