Bhagavatapurana 5.13: atha trayodaśo'dhyāyaḥ

5.13.1

/0 brāhmaṇa uvāca
duratyaye 'dhvany ajayā niveśito rajas-tamaḥ-sattva-vibhakta-karmadṛk /
sa eṣa sārtho 'rtha-paraḥ paribhraman bhavāṭavīṃ yāti na śarma vindati //

1. The Brahmana said:—Placed by Prakriti in the interminable path of Pravritti, with its attention turned to activities, various according to the impulse of Rajas, Tamas, and Satva, this company of merchants (Jivas) devoted to their purpose (of wealth or pleasure) wanders through the forest of samsara, but does not find happiness.

5.13.2

yasyām ime ṣaṇ nara-deva dasyavaḥ sārthaṃ vilumpanti kunāyakaṃ balāt /
gomāyavo yatra haranti sārthikaṃ pramattam āviśya yathoraṇaṃ vṛkāḥ //

2. In that forest, O king, there are these highwaymen who by force rob the company headed by a bad leader (of all that is valuable); there jackals enter into the fold, steal away the valuable

possession of the careless company just as wolves carry away the sheep.

5.13.3

prabhūta-vīrut-tṛṇa-gulma-gahvare kaṭhora-daṃśair maśakair upadrutaḥ /
kvacit tu gandharva-puraṃ prapaśyati kvacit kvacic cāśu-rayolmuka-graham //

3. In the forest impenetrable with the dense grown creepers, grass and bushes, badly attacked by fearful flies, mosquitoes, the company finds somewhere a Gandharva city and somewhere else meets with fleeting devils in the shape of fire-brands.

5.13.4

nivāsa-toya-draviṇātma-buddhis tatas tato dhāvati bho aṭavyām /
kvacic ca vātyotthita-pāṃsu-dhūmrā diśo na jānāti rajas-valākṣaḥ //

4. With a mind naturally given to finding some abode, water, and wealth the caravan runs about here and there, O king, in the forest; and in some parts thereof, its own sight being blurred with dust, it does not even distinguish the directions darkened with the dust raised by whirlwinds.

5.13.5

adṛśya-jhillī-svana-karṇa-śūla ulūka-vāgbhir vyathitāntarātmā /
apuṇya-vṛkṣān śrayate kṣudhārdito marīci-toyāny abhidhāvati kvacit //

5. With its ears aching with the noise of unperceived insects (Jhillies), and with its mind troubled with the hootings of owls, and stricken with hunger it resorts to the shades of unhallowed trees and sometimes runs after the mirage for water.

5.13.6

kvacid vitoyāḥ sarito 'bhiyāti parasparaṃ cālaṣate nirandhaḥ /
āsādya dāvaṃ kvacid agni-tapto nirvidyate kva ca yakṣair hṛtāsuḥ //

6. Somewhere it marches towards streams without water; being without food begs it one of the other; sometimes again approaching

the forest fire and being scorched up by it, gets disgusted; and in some other parts again they are deprived of their life-like wealth by Yakshas.

5.13.7

śūrair hṛta-svaḥ kva ca nirviṇṇa-cetāḥ śocan vimuhyann upayāti kaśmalam /
kvacic ca gandharva-puraṃ praviṣṭaḥ pramodate nirvṛtavan muhūrtam //

7. Again, in another part, being robbed of wealth by armed men, it grieves with a despondent mind, becomes bewildered and falls into a swoon; and at some other time, having entered the deceitful citadel it rejoices for a moment like one really happy.

5.13.8

calan kvacit kaṇṭaka-śarkarāṅghrir nagārurukṣur vimanā ivāste /
pade pade 'bhyantara-vahninārditaḥ kauṭumbikaḥ krudhyati vai janāya //

8. At some other place, going forth with its feet torn with thorns and gravel, it stands still as if unwilling, when a mountain has to be climbed; at every step harassed by the fire within and burdened with a family, it gets angry at every person.

5.13.9

kvacin nigīrṇo 'jagarāhinā jano nāvaiti kiñcid vipine 'paviddhaḥ /
daṣṭaḥ sma śete kva ca danda-śūkair andho 'ndha-kūpe patitas tamisre //

9. Sometime swallowed by the boa-constrictor it is at a loss to know anything; somewhere else, having lost its way and help in the forest it lies down bitten by cruel creatures and being blind and having fallen into the well remains immersed in darkness (misery).

5.13.10

karhi sma cit kṣudra-rasān vicinvaṃs tan-makṣikābhir vyathito vimānaḥ /
tatrāti-kṛcchrāt pratilabdhamāno balād vilumpanty atha taṃ tato 'nye //

10. Sometimes, seeking after the vulgar sorts of honey, stung by the bees surrounding them, losing its own self-respect or if per-

chance the lost self-respect be recovered with difficulty, it is forcibly robbed thereafter by others.

5.13.11

kvacic ca śītātapa-vāta-varṣa- pratikriyāṃ kartum anīśa āste /
kvacin mitho vipaṇan yac ca kiñcid vidveṣam ṛcchaty uta vitta-śāṭhyāt //

11. Now it stands incapable of warding off heat and cold, wind and rain; and now in selling to, and purchasing from, another (in business relations) it reaps great enmity by defrauding another of his wealth.

5.13.12

kvacit kvacit kṣīṇa-dhanas tu tasmin śayyāsana-sthāna-vihāra-hīnaḥ /
yācan parād apratilabdha-kāmaḥ pārakya-dṛṣṭir labhate 'vamānam //

12. Frequently again losing his wealth in that forest and hence destitute of bed, blankets, dwelling and vehicles, he goes abegging of another and not gaining his objects, casts his eye upon another's property and falls into disgrace.

5.13.13

anyonya-vitta-vyatiṣaṅga-vṛddha- vairānubandho vivahan mithaś ca /
adhvany amuṣminn uru-kṛcchra-vitta- bādhopasargair viharan vipannaḥ //

13. It develops inimical relations in mutual transactions in respect of money, and still through marital and other like connections contract mutual relationship and progresses along by this road and is reduced to a dying state by great difficulties, pecuniary losses and the evils of hate etc.

5.13.14

tāṃs tān vipannān sa hi tatra tatra vihāya jātaṃ parigṛhya sārthaḥ /
āvartate 'dyāpi na kaścid atra vīrādhvanaḥ pāram upaiti yogam //

14. At different stages in its march it leaves behind, those that are struck down by fate and admitting into its group the new-born, the company (continues its journey), and does not even now return to its starting point; but no one of the company, O warrior, (however clever he may be) reaches the destination at the end of the road.

5.13.15

manasvino nirjita-dig-gajendrā mameti sarve bhuvi baddha-vairāḥ /
mṛdhe śayīran na tu tad vrajanti yan nyasta-daṇḍo gata-vairo 'bhiyāti //

15. All the scheming warriors that have vanquished the elephants of the eight directions hate one another in respect of this earth; each claiming her to be his, they would rather lie down in the battlefield than betake themselves to that to which the ascetic free from hatred reaches.

5.13.16

prasajjati kvāpi latā-bhujāśrayas tad-āśrayāvyakta-pada-dvija-spṛhaḥ /
kvacit kadācid dhari-cakratas trasan sakhyaṃ vidhatte baka-kaṅka-gṛdhraiḥ //

16. Somewhere resting on the arms of creepers, it remains

struck to them with great fondness; it eagerly listens to the indistinct warbling notes of the birds abiding in the creepers: somewhere again it sometimes is afraid of the herd of lions and so makes friends with cranes and kites and vultures.

5.13.17

tair vañcito haṃsa-kulaṃ samāviśann arocayan śīlam upaiti vānarān /
taj-jāti-rāsena sunirvṛtendriyaḥ parasparodvīkṣaṇa-vismṛtāvadhiḥ //

17. Deceived by these latter, it resorts to the swans; and not pleased with their pious habits betakes itself to monkeys; and by the sports natural to that race it gets his senses gratified and even forgets the limit of life in the act of looking at each other's face.

5.13.18

drumeṣu raṃsyan suta-dāra-vatsalo vyavāya-dīno vivaśaḥ sva-bandhane /
kvacit pramādād giri-kandare patan vallīṃ gṛhītvā gaja-bhīta āsthitaḥ //

18. Trying to find delight among trees, fondly attached to wife and children, poor by (the desire for) vulgar pleasures, losing his self-control in his bondage of the own and sometimes blindedly falls into a mountain cave and there in fear of the wild elephant does he stand holding a creeper for his life.

5.13.19

ataḥ kathañcit sa vimukta āpadaḥ punaś ca sārthaṃ praviśaty arindama /
adhvany amuṣminn ajayā niveśito bhramañ jano 'dyāpi na veda kaścana //

19. Somehow escaping from this danger, again enters into the same company, O slayer of enemies. Driven into this path by fate and roaming about, no one as yet perceives (the high purpose to be attained).

5.13.20

rahūgaṇa tvam api hy adhvano 'sya sannyasta-daṇḍaḥ kṛta-bhūta-maitraḥ /
asaj-jitātmā hari-sevayā śitaṃ jñānāsim ādāya tarāti-pāram //

20. O Rahugana, thou art also indeed on this path. Therefore place thyself under strict discipline and showing thy love to all beings, extricate thy mind and self from attachment and by means of worshipping Hari, arm thyself with the keen-edged sword of wisdom and get to the other end (of this tedious road).

5.13.21

/0 rājovāca
aho nṛ-janmākhila-janma-śobhanaṃ kiṃ janmabhis tv aparair apy amuṣmin /
na yad dhṛṣīkeśa-yaśaḥ-kṛtātmanāṃ mahātmanāṃ vaḥ pracuraḥ samāgamaḥ //

Rahugana. D. Reads 'Rahnagana' and explains the form on the analogy of the word Vanhi': the first part 'Rahna' means 'that which eradicates': the second gana means 21. The king said:—Unquestionably human life is the most glorious of all lives. What is the use of other lives such as those of the gods? What even of births here (swarga) where the association with Mahatmas like you whose mind and self are made pure and perfect by (listening to) the glories of Hrishikesa, may not be frequent and full?

5.13.22

na hy adbhutaṃ tvac-caraṇābja-reṇubhir hatāṃhaso bhaktir adhokṣaje 'malā /
mauhūrtikād yasya samāgamāc ca me dustarka-mūlo 'pahato 'vivekaḥ //

22. Indeed it is no wonder that pure devotion to Hari arises in (the heart of) that person whose sin is washed off (by constant association) with the dust on thy lotus-like feet; for by an hour's intercourse with thee my folly hitherto rooted in bad logic has been completely cured.

5.13.23

namo mahadbhyo 'stu namaḥ śiśubhyo namo yuvabhyo nama āvaṭubhyaḥ /
ye brāhmaṇā gām avadhūta-liṅgāś caranti tebhyaḥ śivam astu rājñām //

23. Salutation to the great, to infants, to youths, even to lads, who, devoted to Brahman and showing no indications of their greatness, go about the world! May the kings of earth be happy (who are likely to blunder like myself)!

5.13.24

/0 śrī-śuka uvāca
ity evam uttarā-mātaḥ sa vai brahmarṣi-sutaḥ sindhu-pataya ātma-satattvaṃ vigaṇayataḥ parānubhāvaḥ parama-kāruṇikatayopadiśya rahūgaṇena sakaruṇam abhivandita-caraṇa āpūrṇārṇava iva nibhṛta-karaṇormy-āśayo dharaṇim imāṃ vicacāra //

Sri Suka said:—

24. O son of Uttara, in this manner that son of Brahmin sage, full of high glory, and being most merciful, gave precepts regarding the secret of Atman, to the Lord of Sindhu country, though the latter had treated him with contempt and the sage, whose feet were worshipped pitifully by Rahugana and whose mind like an overful ocean, was not tossed by the billows of the senses, He wandered about this earth.

5.13.25

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sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṃ ca dehātma-matiṃ visasarja evaṃ hi nṛpa bhagavad-āśritāśritānubhāvaḥ //

25. Also the king of Sowvira country, having fully known the truth of Paramatman from the righteous man, divested himself of the notion that the body is Atman,—the wrong notion superimposed on Atman by virtue of Avidya; such indeed, O king, is the greatness of those that resort to those that are devoted to the glorious Lord.

5.13.26

_*
/0 rājovāca
yo ha vā iha bahu-vidā mahā-bhāgavata tvayābhihitaḥ parokṣeṇa vacasā jīva-loka-bhavādhvā sa hy ārya-manīṣayā kalpita-viṣayonāñjasāvyutpanna-loka-samadhigamaḥ atha tad evaitad duravagamaṃ samavetānukalpena nirdiśyatām iti //

The king said:—

26. The road of Samsara pertaining to the Jivas has been in language metaphorical described by thee of vast knowledge, O great devotee. It is the product of the intellect (discernment) of great men of discrimination (discernment). It is not clearly intelligible to those who are not trained and familiar with the subject. Therefore the same description, being hard to understand, may by removing the metaphor be distinctly explained in proper manner.