Bhagavatapurana 4.28: athāṣṭāviṃśo'dhyāyaḥ

4.28.1

/0 nārada uvāca
sainikā bhaya-nāmno ye barhiṣman diṣṭa-kāriṇaḥ /
prajvāra-kāla-kanyābhyāṃ vicerur avanīm imām //

Nārada said: / The soldiers of the one named Fear, O Barhiṣman, who execute the will of Providence, roamed this earth along with Prajvāra and the daughter of Time.

1. Narada said:— O Barhishman, the soldiers of king Bhaya, being the agents of fate roamed about this earth, together with Prajvara and the daughter of Kala.

4.28.2

ta ekadā tu rabhasā purañjana-purīṃ nṛpa /
rurudhur bhauma-bhogāḍhyāṃ jarat-pannaga-pālitām //

One day, O King, they impetuously laid siege to the city of Purañjana, rich in earthly pleasures, guarded by an aging serpent.

2. And on a certain day they came on a sudden, O king, and laid seige to Puranjana’s city, rich in earthly pleasures and defended by the old serpent.

4.28.3

kāla-kanyāpi bubhuje purañjana-puraṃ balāt /
yayābhibhūtaḥ puruṣaḥ sadyo niḥsāratām iyāt //

The daughter of Time, too, forcefully took possession of Purañjana's city; overcome by her, a man immediately becomes devoid of strength.

3. Also the daughter of Kala (Time) by force enjoyed the city of Puranjana; indeed any man overcome by her would at once become powerless.

4.28.4

tayopabhujyamānāṃ vai yavanāḥ sarvato-diśam /
dvārbhiḥ praviśya subhṛśaṃ prārdayan sakalāṃ purīm //

As it was being consumed by her, the Yavanas, entering through the gates from every direction, severely harassed the entire city.

4. Yavanas too, entered on all sides and very violently harassed the whole city which was already being preyed upon by her.

4.28.5

tasyāṃ prapīḍyamānāyām abhimānī purañjanaḥ /
avāporu-vidhāṃs tāpān kuṭumbī mamatākulaḥ //

While it was being tormented, the proud Purañjana, a householder overwhelmed with possessiveness, suffered many kinds of distress.

5. The city being thus molested, Puranjana, attached to it having a large family and engrossed with his sense of ownership suffered various agonies.

4.28.6

kanyopagūḍho naṣṭa-śrīḥ kṛpaṇo viṣayātmakaḥ /
naṣṭa-prajño hṛtaiśvaryo gandharva-yavanair balāt //

Embraced by that maiden, his splendor gone, miserable, devoted to sense objects, his intelligence ruined, his dominion forcefully seized by the Gandharvas and Yavanas—

6—7. Clasped to the bosom by that maid, sapped of all splendour and wealth, full of concern, ever thinking of the objects gratifying to senses and having lost his discernment, violently deprived of all power by Gandharvas and Yavanas saw that his city was completely shattered; that all were against him and nobody had any regard for him, either sons, grandsons, attendants, or ministers; and that his wife had no love for him;

4.28.7

viśīrṇāṃ sva-purīṃ vīkṣya pratikūlān anādṛtān /
putrān pautrānugāmātyān jāyāṃ ca gata-sauhṛdām //

Seeing his city ruined, his sons, grandsons, servants, and ministers disobedient and disrespectful, and his wife's affection gone;

4.28.8

ātmānaṃ kanyayā grastaṃ pañcālān ari-dūṣitān /
duranta-cintām āpanno na lebhe tat-pratikriyām //

Seeing himself gripped by the maiden and the Pañcālas corrupted by enemies, he fell into endless anxiety and found no remedy for it.

8. And that he himself was grasped by the maid and that the Panchalas were spoiled (influenced) by his foes—(thus) brought to endless sorrow, he found no remedy.

4.28.9

kāmān abhilaṣan dīno yāta-yāmāṃś ca kanyayā /
vigatātma-gati-snehaḥ putra-dārāṃś ca lālayan //

The wretched man, still yearning for pleasures that had grown stale due to the maiden, lacking affection for his own self's destination, doted on his wife and children.

9. Wretched as he was, still yearning after pleasures, rendered stale by the maid, and not knowing his own way and still caressing his children and wife.

4.28.10

gandharva-yavanākrāntāṃ kāla-kanyopamarditām /
hātuṃ pracakrame rājā tāṃ purīm anikāmataḥ //

Invaded by the Gandharvas and Yavanas and crushed by the daughter of Time, the king unwillingly prepared to abandon that city.

10. The king reluctantly began to quit the city taken possession of by the Gandharvas and Yavanas and harassed by the daughter of Kala (Time).

4.28.11

bhaya-nāmno 'grajo bhrātā prajvāraḥ pratyupasthitaḥ /
dadāha tāṃ purīṃ kṛtsnāṃ bhrātuḥ priya-cikīrṣayā //

The elder brother of the one named Fear, Prajvāra, arrived and, wishing to please his brother, set fire to that entire city.

11. Now came in Prajvara, the elder brother of king Bhaya and in the hope of doing some service to his brother burnt the whole city.

4.28.12

tasyāṃ sandahyamānāyāṃ sapauraḥ saparicchadaḥ /
kauṭumbikaḥ kuṭumbinyā upātapyata sānvayaḥ //

While it was burning, the householder, along with the citizens, his attendants, his wife, and his lineage, suffered intense agony.

12. When the city was on fire family man with his wife and children was put to great suffering along with his own attendants and with the citizens.

4.28.13

yavanoparuddhāyatano grastāyāṃ kāla-kanyayā /
puryāṃ prajvāra-saṃsṛṣṭaḥ pura-pālo 'nvatapyata //

With his residence blockaded by the Yavanas, and the city gripped by the daughter of Time and assailed by Prajvāra, the guardian of the city suffered grief.

13. When they were surrounded by Yavanas and the city was occupied by the daughter of Kala, the guard of the city attacked by Prajvara was in great distress.

4.28.14

na śeke so 'vituṃ tatra puru-kṛcchroru-vepathuḥ /
gantum aicchat tato vṛkṣa- koṭarād iva sānalāt //

Unable to protect it there, seized by severe trembling in great distress, he wished to depart from it, as if from a hollow tree engulfed in flames.

14. In very many painful conditions and shivering very violently he was unable (to stay) there to protect it; then he was eager to get out (like the serpent) from the hollow of a tree set on fire.

4.28.15

śithilāvayavo yarhi gandharvair hṛta-pauruṣaḥ /
yavanair aribhī rājann uparuddho ruroda ha //

When his limbs grew slack, his strength stripped away by the Gandharvas, and he was besieged by the hostile Yavanas, O King, he wept.

15. When all his limbs became disabled and his energy exhaust-

ed by Gandharvas and he was hemmed in by his enemies the Yavanas, he bitterly wept.

4.28.16

duhitṝḥ putra-pautrāṃś ca jāmi-jāmātṛ-pārṣadān /
svatvāvaśiṣṭaṃ yat kiñcid gṛha-kośa-paricchadam //

His daughters, sons, and grandsons, his daughters-in-law, sons-in-law, and attendants, and whatever was left of his property—his house, treasury, and belongings—

16-21. The wrong-headed householder deep in the ideas of "I" and "Mine" in respect of his house and seeing the separation from his wife to come, and thinking as his own of his daughters, children and grandchildren, daughters-in-law, sons-in-law and attendants, houses, treasures, and other belongings and whatever there remained of his property only in name, he began to muse (with great anxiety)—how when I am gone to the other wold, my helpless wife would get on, lamenting for the children; for she does not eat, I fasting; does not bathe in her devotion to me when I have not; when I am angry she trembles; when threatened she is silent through fear; she rouses me when I am at a loss; wheh I go out to distant places, she grows thin through grief and very likely she will, though a mother of children, follow this course of householders (die with me); how will these sons and daughters with none else to depend upon could live on, when I am gone, like those in a broken vessel on the sea?

4.28.17

ahaṃ mameti svīkṛtya gṛheṣu kumatir gṛhī /
dadhyau pramadayā dīno viprayoga upasthite //

Identifying with them as 'I' and 'mine', the foolish householder in his home meditated sorrowfully on his wife when separation was at hand:

4.28.18

lokāntaraṃ gatavati mayy anāthā kuṭumbinī /
vartiṣyate kathaṃ tv eṣā bālakān anuśocatī //

'When I have gone to the other world, how will this helpless housewife carry on, mourning over the children?'

4.28.19

na mayy anāśite bhuṅkte nāsnāte snāti mat-parā /
mayi ruṣṭe susantrastā bhartsite yata-vāg bhayāt //

'She does not eat when I have not eaten; devoted to me, she does not bathe when I have not bathed; when I am angry she is terrified; when rebuked she holds her tongue out of fear.'

4.28.20

prabodhayati māvijñaṃ vyuṣite śoka-karśitā /
vartmaitad gṛha-medhīyaṃ vīra-sūr api neṣyati //

'She awakens me when I am ignorant; emaciated with grief when I am away, will she, even as a mother of heroic sons, manage this household path?'

4.28.21

kathaṃ nu dārakā dīnā dārakīr vāparāyaṇāḥ /
vartiṣyante mayi gate bhinna-nāva ivodadhau //

'How indeed will these wretched boys and these fatherless girls survive once I am gone, like people shipwrecked in the ocean?'

4.28.22

evaṃ kṛpaṇayā buddhyā śocantam atad-arhaṇam /
grahītuṃ kṛta-dhīr enaṃ bhaya-nāmābhyapadyata //

While he was thus lamenting with a miserable intellect things that did not deserve grief, the one named Fear, resolute in seizing him, approached him.

22. While he was thus sorrowing in foolishness though he ought not to, (warrior) Bhaya came up determined to seize him.

4.28.23

paśuvad yavanair eṣa nīyamānaḥ svakaṃ kṣayam /
anvadravann anupathāḥ śocanto bhṛśam āturāḥ //

As he was being led like a sacrificial beast by the Yavanas to their abode, his followers ran weeping after him, severely distressed.

23. He was like an animal led by the Yavanas to his own place (and) his followers ran after him in grief and oppressive anxiety.

4.28.24

purīṃ vihāyopagata uparuddho bhujaṅgamaḥ /
yadā tam evānu purī viśīrṇā prakṛtiṃ gatā //

Leaving behind the city, the entrapped serpent emerged; / when it did, the city collapsed behind it and dissolved into its material cause.

24. When the serpent went out abandoning the city and was seized upon by the Yavanas, the city immediately fell to pieces and returned to its original state (merged into the elements).

4.28.25

vikṛṣyamāṇaḥ prasabhaṃ yavanena balīyasā /
nāvindat tamasāviṣṭaḥ sakhāyaṃ suhṛdaṃ puraḥ //

Dragged along violently by the powerful Yavana, / enveloped in darkness, he could not see his friend and well-wisher before him.

25. When he was being forcibly dragged by the strong Yavana he did not think of him who had before been his friend and wellwisher (though he was liked by him).

4.28.26

taṃ yajña-paśavo 'nena saṃjñaptā ye 'dayālunā /
kuṭhāraiś cicchiduḥ kruddhāḥ smaranto 'mīvam asya tat //

Those sacrificial animals whom he, merciless, had slaughtered, / cut him with axes in fury, remembering that injury of his.

26. The sacrificial animals mercilessly slaughtered by him, got enraged at him and remembering his cruelty cut him up with axes.

4.28.27

ananta-pāre tamasi magno naṣṭa-smṛtiḥ samāḥ /
śāśvatīr anubhūyārtiṃ pramadā-saṅga-dūṣitaḥ //

Plunged into darkness without end or shore, his memory lost, / having experienced torment for endless years, tainted by attachment to women,

27. Immersed in the bottomless perdition of darkness, having lost his memory, having for long long years suffered pains there for his sinful attachment to the woman; and still thinking of her alone he was born as a most beautiful woman in the house of Rajasimha of Vidarbha Dynasty.

4.28.28

tām eva manasā gṛhṇan babhūva pramadottamā /
anantaraṃ vidarbhasya rāja-siṃhasya veśmani //

still contemplating her with his mind, he became an excellent woman / in the palace of the lion among kings of Vidarbha immediately thereafter.

4.28.29

upayeme vīrya-paṇāṃ vaidarbhīṃ malayadhvajaḥ /
yudhi nirjitya rājanyān pāṇḍyaḥ para-purañjayaḥ //

Malayadhvaja, the Pāṇḍya conqueror of enemy cities, / won the daughter of Vidarbha as a prize for his valor, having defeated kings in battle, and married her.

29. Malayadhvaja, Pandya king, victorious over all his enemies’ cities, vanquished other princes in battle and married this princess of Vidarbha whose hand was offered as a prize of valour.

4.28.30

tasyāṃ sa janayāṃ cakra ātmajām asitekṣaṇām /
yavīyasaḥ sapta sutān sapta draviḍa-bhūbhṛtaḥ //

Upon her he fathered a dark-eyed daughter, / and seven younger sons who became the seven kings of the Draviḍa land.

30. By her he had a daughter of blue eyes and, next to the

daughter, seven sons who became the seven kings of the Dravida country.

4.28.31

ekaikasyābhavat teṣāṃ rājann arbudam arbudam /
bhokṣyate yad-vaṃśa-dharair mahī manvantaraṃ param //

From each of them arose, O King, a hundred million descendants; / by their line the earth will be enjoyed for the next manvantara.

31. Every one of these had Arbuda (in number) sons, O king, and a Manvantara thereafter, the earth will be enjoyed by their descendants.

4.28.32

agastyaḥ prāg duhitaram upayeme dhṛta-vratām /
yasyāṃ dṛḍhacyuto jāta idhmavāhātmajo muniḥ //

Agastya previously married the daughter, who was firm in her vows; / from her was born Dṛḍhacyuta, the sage whose son was Idhmavāha.

32. Agastya married the first born (daughter) who was constant in virtue and of her was born the sage Dridhachyuta who had (in his turn) a son called Idhmavaha.

4.28.33

vibhajya tanayebhyaḥ kṣmāṃ rājarṣir malayadhvajaḥ /
ārirādhayiṣuḥ kṛṣṇaṃ sa jagāma kulācalam //

Having divided the earth among his sons, the royal sage Malayadhvaja, / desiring to worship Kṛṣṇa, went to the Kulācala mountain.

33. The Sage king Malayadhwaja portioned out the earth among his sons and intent upon worshipping Kṛishṇa (the Supreme Lord) betook himself to Kulachala (the mountain chain said to form

the boundary between the world lighted by the Sun and that which is not).

4.28.34

hitvā gṛhān sutān bhogān vaidarbhī madirekṣaṇā /
anvadhāvata pāṇḍyeśaṃ jyotsneva rajanī-karam //

Leaving behind home, sons, and pleasures, the daughter of Vidarbha, with intoxicating eyes, / followed the Pāṇḍya king as moonlight follows the moon.

34. Princess Vaidarbhi of graceful eyes abandoned the house, children and pleasures; and ran after the Lord of Pandyas even as moonlight follows the moon.

4.28.35

tatra candravasā nāma tāmraparṇī vaṭodakā /
tat-puṇya-salilair nityam ubhayatrātmano mṛjan //

There, at the Candravasā, the Tāmraparṇī, and the Vaṭodakā, / daily purifying his self within and without with their sacred waters,

35. In that region flow the rivers called Chandravasa, Tambraparni and Vatodaka; in their sacred waters, he daily washed himself both in and out (mentally and physically).

4.28.36

kandāṣṭibhir mūla-phalaiḥ puṣpa-parṇais tṛṇodakaiḥ /
vartamānaḥ śanair gātra- karśanaṃ tapa āsthitaḥ //

subsisting on bulbs, seeds, roots, and fruits, on blossoms, leaves, grass, and water, / he gradually undertook austerities that emaciated his body.

36. He subsisted upon roots, seeds and fruits, flowers, leaves, grass and water, made the Tapas which slowly reducedh is physical body.

4.28.37

śītoṣṇa-vāta-varṣāṇi kṣut-pipāse priyāpriye /
sukha-duḥkhe iti dvandvāny ajayat sama-darśanaḥ //

Cold and heat, wind and rain, hunger and thirst, the pleasant and unpleasant, / pleasure and pain—these dualities he conquered, seeing all with an equal eye.

37. He was not perturbed by the correlated opposite conditions of cold and heat, wind and rain, hunger and thirst, the delightful and the undelightful, pleasure and pain; for he regarded them both as equal (both as having nothing to do with Atman).

4.28.38

tapasā vidyayā pakva- kaṣāyo niyamair yamaiḥ /
yuyuje brahmaṇy ātmānaṃ vijitākṣānilāśayaḥ //

With his impurities burned away by austerity and knowledge, by observances and restraints, / having conquered his senses, breath, and mind, he united his self with Brahman.

38. By Tapas (self-denial), contemplation, Yama and Niyama

he controlled his senses, breaths, and associated his self with Brahman (lit. he placed his Atman in Brahman).

4.28.39

āste sthāṇur ivaikatra divyaṃ varṣa-śataṃ sthiraḥ /
vāsudeve bhagavati nānyad vedodvahan ratim //

He remained still in one place for a hundred celestial years like a tree-trunk; / bearing loving attachment toward the Lord Vāsudeva, he knew nothing else.

39. At one and the same spot he stood motionless like a post for a century; and finding delight in the glorious Vasudeva he ceased to be conscious of everything else.

4.28.40

sa vyāpakatayātmānaṃ vyatiriktatayātmani /
vidvān svapna ivāmarśa- sākṣiṇaṃ virarāma ha //

Knowing the self in its all-pervading nature and as distinct within the body, / like the witness of impressions in a dream, he truly found quietude.

40. Having realised in himself Atman as all pervading and as quite distinct (from everything else), like the witness of mental activities in a dream, he ceased (to percieve anything else as having an existence).

4.28.41

sākṣād bhagavatoktena guruṇā hariṇā nṛpa /
viśuddha-jñāna-dīpena sphuratā viśvato-mukham //

Instructed directly by the Lord Hari, the spiritual teacher, O King, / with the lamp of pure knowledge shining in every direction,

41. By the light of pure wisdom, which shines, O king, in every direction and which was given him directly by the glorious Lord Hari as Preceptor,

4.28.42

pare brahmaṇi cātmānaṃ paraṃ brahma tathātmani /
vīkṣamāṇo vihāyekṣām asmād upararāma ha //

seeing the self in the Supreme Brahman and the Supreme Brahman likewise in the self, / leaving aside [even] that vision, he truly came to rest from this [world].

42. Realising himself in the Perfect Brahman and the Perfect Brahman in himself and then losing even that consciousness, he ceased to be in this Samsara (he rose from this Samsara).

4.28.43

patiṃ parama-dharma-jñaṃ vaidarbhī malayadhvajam /
premṇā paryacarad dhitvā bhogān sā pati-devatā //

Serving her husband, who knew the highest dharma, with love, / having abandoned all pleasures, she, devoted to her husband as her deity, attended Malayadhvaja.

43. Princess Vaidarbhi renounced pleasures and affectionately waited on Malayadhwaja her lord who had a true knowledge of the higher Dharma; for her husband was God to her.

4.28.44

cīra-vāsā vrata-kṣāmā veṇī-bhūta-śiroruhā /
babhāv upa patiṃ śāntā śikhā śāntam ivānalam //

Wearing bark garments, emaciated by vows, her hair gathered in a single braid, / she shone peaceful beside her husband like a flame beside an extinguished fire.

44. Clad in bark, thin by self-denial, with locks of hair become

matted, in perfect serenity she shone by the side of her husband, like the (blue) flame close to the flameless fire (live-charcoal).

4.28.45

ajānatī priyatamaṃ yadoparatam aṅganā /
susthirāsanam āsādya yathā-pūrvam upācarat //

Not knowing that her beloved had passed away, the woman / approached him sitting firmly in his posture and served him as before.

45. So long as the chaste queen did not perceive her beloved husband to be dead, since he was even then firm in his sitting posture, she went to him and waited on him as before.

4.28.46

yadā nopalabhetāṅghrāv ūṣmāṇaṃ patyur arcatī /
āsīt saṃvigna-hṛdayā yūtha-bhraṣṭā mṛgī yathā //

When she felt no warmth in the feet of her husband as she served him, / her heart became agitated, like a deer strayed from the herd.

46. When worshipping his feet, she did not feel the warmth; then she became confused at heart, like the deer that strays away from the herd.

4.28.47

ātmānaṃ śocatī dīnam abandhuṃ viklavāśrubhiḥ /
stanāv āsicya vipine susvaraṃ praruroda sā //

Lamenting for herself as wretched and friendless, / moistening her breasts with tears of distress, she wept aloud in the forest:

47. Lamenting herself as wretched and helpless (in the loss of her husband), bewildered and bathing her breast with tears, she loudly wailed in touching tunes in the forest.

4.28.48

uttiṣṭhottiṣṭha rājarṣe imām udadhi-mekhalām /
dasyubhyaḥ kṣatra-bandhubhyo bibhyatīṃ pātum arhasi //

"Rise, rise, O royal sage! You must protect this earth, / girdled by the ocean, which trembles in fear before robbers and debased kṣatriyas!"

48. Rise, O Sage king, rise. Be pleased to protect this sea-girt Earth who is afraid of thieves and fallen (wicked) Kshatriyas.

4.28.49

evaṃ vilapantī bālā vipine 'nugatā patim /
patitā pādayor bhartū rudaty aśrūṇy avartayat //

Thus lamenting, the young woman who had followed her husband into the forest / fell at her husband's feet and, weeping, shed tears.

49. Thus wailing, the gentle woman who had followed her husband in the forest threw herself on his feet, cried and showered tears.

4.28.50

citiṃ dārumayīṃ citvā tasyāṃ patyuḥ kalevaram /
ādīpya cānumaraṇe vilapantī mano dadhe //

Building a wooden pyre and placing her husband's body upon it, / she set it ablaze and, lamenting, resolved to die with him.

50. She prepared a pile of fuel, set her husband's body on fire; she wailed loud and made up her mind to die with him.

4.28.51

tatra pūrvataraḥ kaścit sakhā brāhmaṇa ātmavān /
sāntvayan valgunā sāmnā tām āha rudatīṃ prabho //

There, an ancient friend, a wise brāhmaṇa, / consoling her with sweet and soothing words, spoke to her as she wept, O lord:

51. There, O king, a brahmin friend, who had been there before them and who had perfect control over his mind, consoled her in

sweet and peaceful words and spoke to the crying woman (thus)

4.28.52

/0 brāhmaṇa uvāca
kā tvaṃ kasyāsi ko vāyaṃ śayāno yasya śocasi /
jānāsi kiṃ sakhāyaṃ māṃ yenāgre vicacartha ha //

The brāhmaṇa said:
"Who are you? Whose are you? Or who is this man lying down for whom you grieve? / Do you recognize me as your friend with whom you once wandered?

52. The Brahman said:—Who art thou? Whose art thou and who is this that is lying down? whom dost thou lament? Dost thou know me thy friend with whom thou hadst lived in happiness before (creation)?

4.28.53

api smarasi cātmānam avijñāta-sakhaṃ sakhe /
hitvā māṃ padam anvicchan bhauma-bhoga-rato gataḥ //

Do you even remember yourself, O friend, who had an unknown friend, / when, leaving me and seeking a dwelling-place, you departed, devoted to earthly pleasure?

53. Even if thou do not know me, dost thou think of thyself as one having had an unknown friend and as one who having left me went in search of some place and was lost, finding delight in earthly pleasures.

4.28.54

haṃsāv ahaṃ ca tvaṃ cārya sakhāyau mānasāyanau /
abhūtām antarā vaukaḥ sahasra-parivatsarān //

You and I, noble one, were two swans, friends, having our abode in the Mānasa lake; / we lived together without a home for thousands of years.

54. Thou and I were swans, companions of the Worthy (Lord), living in Manasa (lake), and for a thousand long years were without a house at all.

4.28.55

sa tvaṃ vihāya māṃ bandho gato grāmya-matir mahīm /
vicaran padam adrākṣīḥ kayācin nirmitaṃ striyā //

That very you, O friend, leaving me and acquiring a vulgar mind, went to the earth, / and as you roamed, you saw a dwelling-place fashioned by a certain woman.

55.&. 56. Thou of that nature, O friend, leftest me and with a heart set upon vulgar pleasures, went down to the earth and wandering about found a house (place) constructed by some woman (Maya),—with five parks, nine gates, one watchman, three enclosures, six warehouses, five market places, with five sources and with

4.28.56

pañcārāmaṃ nava-dvāram eka-pālaṃ tri-koṣṭhakam /
ṣaṭ-kulaṃ pañca-vipaṇaṃ pañca-prakṛti strī-dhavam //

It had five gardens, nine gates, one guardian, three chambers, / six clans, five market-stalls, five basic constituents, and a woman for its mistress.

a woman for its ruler.

4.28.57

pañcendriyārthā ārāmā dvāraḥ prāṇā nava prabho /
tejo-'b-annāni koṣṭhāni kulam indriya-saṅgrahaḥ //

The five objects of the senses are the gardens; the nine gates are the vital airs, O lord; / fire, water, and food are the chambers; the senses gathered together are the clan;

57. The objects of the five senses are the parks; the nine gates are the nine openings for Pranas; O Lord, fire, water, and earth are the enclosures; the warehouse is the senses (and their belongings).

4.28.58

vipaṇas tu kriyā-śaktir bhūta-prakṛtir avyayā /
śakty-adhīśaḥ pumāṃs tv atra praviṣṭo nāvabudhyate //

the market-stall is the power of action; the unchangeable fundamental matter consists of the elements; / and the person is the master of these powers, yet having entered here, he does not comprehend.

58. The market is the energy for work; the five Bhutas are the inexhaustible sources; the man who is under the power of Sakti and who, having entered here does not keep awake (is in deep sleep).

4.28.59

tasmiṃs tvaṃ rāmayā spṛṣṭo ramamāṇo 'śruta-smṛtiḥ /
tat-saṅgād īdṛśīṃ prāpto daśāṃ pāpīyasīṃ prabho //

Embraced by that woman therein, taking pleasure and forgetting your knowledge, / from that attachment you have come to such a wretched state, O lord.

59. Therein, overcome by the woman, delighted with objects of sense, having lost the memory of the previously known thing (Brahmatva) and, through that attachment, O Lord, thou hast attained to this very sinful state.

4.28.60

na tvaṃ vidarbha-duhitā nāyaṃ vīraḥ suhṛt tava /
na patis tvaṃ purañjanyā ruddho nava-mukhe yayā //

You are not the daughter of Vidarbha, nor is this hero your husband, / nor were you the husband of Purañjanī, by whom you were trapped in the nine-gated [city].

60. Thou art not the daughter of Vidarbha king and this warrior is not thy friend; and thou art not the husband of Puranjani by whom thou wast imprisoned in the city of nine gates.

4.28.61

māyā hy eṣā mayā sṛṣṭā yat pumāṃsaṃ striyaṃ satīm /
manyase nobhayaṃ yad vai haṃsau paśyāvayor gatim //

For this is creative power projected by me, that you consider yourself a man or a virtuous woman; / since we are neither, look upon the true nature of us two swans.

61. Indeed this is the illusion created by me that thou thinkest the man to be the chaste woman; neither of them is real; we are pure (Hamsas); thou shalt presently see our (course) nature.

4.28.62

ahaṃ bhavān na cānyas tvaṃ tvam evāhaṃ vicakṣva bhoḥ /
na nau paśyanti kavayaś chidraṃ jātu manāg api //

I am you, and you are no other; you yourself are I—behold, O friend! / Wise seers never see the slightest difference between us two.

62. I am thou and thou art not different; thou art myself; understand this; wise men never see the least difference between us.

4.28.63

yathā puruṣa ātmānam ekam ādarśa-cakṣuṣoḥ /
dvidhābhūtam avekṣeta tathaivāntaram āvayoḥ //

Just as a person might look upon his single self / as divided into two between a mirror and his eyes, exactly so is the distinction between us two."

63. Just as a man finds his one self as two (different individu-

als) in the mirror and in the eye, so does he the difference between us.

4.28.64

evaṃ sa mānaso haṃso haṃsena pratibodhitaḥ /
sva-sthas tad-vyabhicāreṇa naṣṭām āpa punaḥ smṛtim //

Thus that swan of the Mānasa lake, awakened by the [other] swan, / established in his true self, regained the memory he had lost through straying from him.

64. Thus the Hamsa in the Manasa (Jiva) roused (instructed) by Hamsa (Paramatman), became calm (realised his self to be Paramatman) and recovered the memory lost in having strayed from Him.

4.28.65

barhiṣmann etad adhyātmaṃ pārokṣyeṇa pradarśitam /
yat parokṣa-priyo devo bhagavān viśva-bhāvanaḥ //

O Barhiṣman, this spiritual knowledge has been shown to you indirectly, / for the divine Lord, the creator of the universe, is fond of indirect expression.

65. O Barhishman, this knowledge of Atman has been explained to thee in an indirect way; for Sri Narayana the glorious Lord, Maker of all, likes to be beyond the range of senses.