> > S'rîmad Bhâgavatam - Canto 11
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > Canto 11: 'General History'

> > *******

> > Chapter Nine: Detachment from All that Is Material

> > ******

> > TEXT 1

> > s'rî-brâhmana uvâca

> > parigraho hi duhkhâya

> > yad yat priyatamam nrinâm

> > anantam sukham âpnoti

> > tad vidvân yas tv akin'canah

> > s'rî-brâhmanah uvâca - the saintly brâhmana said; parigrahah - attachment to possession; hi - certainly; duhkhâya - leading to misery; yat yat - whatever; priya-tamam - is most dear; nrinâm - of men; anantam - unlimited; sukham - happiness; âpnoti - achieves; tat - that; vidvân - knowing; yah - whoever; tu - indeed; akin'canah - is free from such attachment.

> > TRANSLATION

> > The saintly brâhmana said - Everyone considers certain things within the material world to be most dear to him, and because of attachment to such things one eventually becomes miserable. One who understands this gives up material possessiveness and attachment and thus achieves unlimited happiness.

> > ******

> > TEXT 2

> > sâmisham kuraram jaghnur

> > balino 'nye nirâmishâh

> > tadâmisham parityajya

> > sa sukham samavindata

> > sa-âmisham - having meat; kuraram - a large hawk; jaghnuh - they attacked; balinah - very strong; anye - others; nirâmishâh - without meat; tadâ - at that time; âmisham - the meat; parityajya - giving up; sah - he; sukham - happiness; samavindata - achieved.

> > TRANSLATION

> > Once a group of large hawks who were unable to find any prey attacked another, weaker hawk who was holding some meat. At that time, being in danger of his life, the hawk gave up his meat and experienced actual happiness.

> > ******

> > TEXT 3

> > na me mânâpamânau sto

> > na cintâ geha-putrinâm

> > âtma-krîda âtma-ratir

> > vicarâmîha bâla-vat

> > na - not; me - in me; mâna - honor; apamânau - dishonor; stah - exist; na - there is not; cintâ - anxiety; geha - of those who have a home; putrinâm - and children; âtma - by the self; krîdah - sporting; âtma - in the self alone; ratih - enjoying; vicarâmi - I wander; iha - in this world; bâla-vat - like a child.

> > TRANSLATION

> > In family life, the parents are always in anxiety about their home, children and reputation. But I have nothing to do with these things. I do not worry at all about any family, and I do not care about honor and dishonor. I enjoy only the life of the soul, and I find love on the spiritual platform. Thus I wander the earth like a child.

> > ******

> > TEXT 4

> > dvâv eva cintayâ muktau

> > paramânanda âplutau

> > yo vimugdho jado bâlo

> > yo gunebhyah param gatah

> > dvau - two; eva - certainly; cintayâ - from anxiety; muktau - freed; parama-ânande - in great happiness; âplutau - merged; yah - one who; vimugdhah - is ignorant; jadah - retarded without developing activities; bâlah - childish; yah - one who; gunebhyah - to the modes of nature; param - the Lord, who is transcendental; gatah - has achieved.

> > TRANSLATION

> > In this world two types of people are free from all anxiety and merged in great happiness - one who is a retarded and childish fool and one who has approached the Supreme Lord, who is beyond the three modes of material nature.

> > ******

> > TEXT 5

> > kvacit kumârî tv âtmânam

> > vrinânân griham âgatân

> > svayam tân arhayâm âsa

> > kvâpi yâteshu bandhushu

> > kvacit - once; kumârî - a young girl; tu - indeed; âtmânam - herself; vrinânân - desiring as a wife; griham - to the house; âgatân - arrived; svayam - herself; tân - those men; arhayâm âsa - received with great hospitality; kva api - to another place; yâteshu - when they had gone; bandhushu - all her relatives.

> > TRANSLATION

> > Once a marriageable young girl was alone in her house because her parents and relatives had gone that day to another place. At that time a few men arrived at the house, specifically desiring to marry her. She received them with all hospitality.

> > ******

> > TEXT 6

> > teshâm abhyavahârârtham

> > s'âlîn rahasi pârthiva

> > avaghnantyâh prakosthha-sthâs'

> > cakruh s'ankhâh svanam mahat

> > teshâm - of the guests; abhyavahâra-artham - so that they could eat; s'âlîn - rice; rahasi - being alone; pârthiva - O King; avaghnantyâh - of her who was beating; prakosthha - on her forearms; sthâh - situated; cakruh - they made; s'ankhâh - bracelets made of conchshell; svanam - a sound; mahat - great.

> > TRANSLATION

> > The girl went to a private place and began to make preparations so that the unexpected male guests could eat. As she was beating the rice, the conchshell bracelets on her arms were colliding and making a loud noise.

> > ******

> > TEXT 7

> > sâ taj jugupsitam matvâ

> > mahatî vriîditâ tatah

> > babhan'jaikaikas'ah s'ankhân

> > dvau dvau pânyor as'eshayat

> > sâ - she; tat - that noise; jugupsitam - shameful; matvâ - thinking; mahatî - very intelligent; vrîditâ - shy; tatah - from her arms; babhan'ja - she broke; eka-ekas'ah - one by one; s'ankhân - the shell bracelets; dvau dvau - two each; pânyoh - on her two hands; as'eshayat - she kept on.

> > TRANSLATION

> > The young girl feared that the men would consider her family to be poor because their daughter was busily engaged in the menial task of husking rice. Being very intelligent, the shy girl broke the shell bracelets from her arms, leaving just two on each wrist.

> > ******

> > TEXT 8

> > ubhayor apy abhûd ghosho

> > hy avaghnantyâh sva-s'ankhayoh

> > tatrâpy ekam nirabhidad

> > ekasmân nâbhavad dhvanih

> > ubhayoh - from the two (on each hand); api - still; abhût - there was; ghoshah - noise; hi - indeed; avaghnantyâh - of her who was husking the rice; sva-s'ankhayoh - from each set of two shell ornaments; tatra - therein; api - indeed; ekam - one only; nirabhidat - she separated; ekasmât - from that one ornament; na - not; abhavat - there was; dhvanih - a sound.

> > TRANSLATION

> > Thereafter, as the young girl continued to husk the rice, the two bracelets on each wrist continued to collide and make noise. Therefore she took one bracelet off each arm, and with only one left on each wrist there was no more noise.

> > ******

> > TEXT 9

> > anvas'iksham imam tasyâ

> > upades'am arindama

> > lokân anucarann etân

> > loka-tattva-vivitsayâ

> > anvas'iksham - I have seen with my own eyes; imam - this; tasyâh - of the young girl; upades'am - lesson; arim-dama - O subduer of the enemy; lokân - worlds; anucaran - wandering; etân - these; loka - of the world; tattva - truth; vivitsayâ - with a desire to know.

> > TRANSLATION

> > O subduer of the enemy, I travel throughout the surface of the earth learning constantly about the nature of this world, and thus I personally witnessed the lesson of the young girl.

> > PURPORT

> > The brâhmana sage here explains to King Yadu that he is not presenting theoretical knowledge. Rather, by wandering throughout the world the observant and thoughtful brâhmana has personally experienced the lessons learned from all of the above-mentioned gurus. Thus, instead of posing himself to be omniscient like God, he humbly explains that he has faithfully learned these lessons in his travels.

> > ******

> > TEXT 10

> > vâse bahûnâm kalaho

> > bhaved vârtâ dvayor api

> > eka eva vaset tasmât

> > kumâryâ iva kankanah

> > vâse - in a residence; bahûnâm - of many people; kalahah - quarrel; bhavet - will be; vârtâ - conversation; dvayoh - of two people; api - even; ekah - alone; eva - certainly; vaset - one should live; tasmât - therefore; kumâryâh - of the young girl; iva - like; kankanah - the bracelet.

> > TRANSLATION

> > When many people live together in one place there will undoubtedly be quarreling. And even if only two people live together there will be frivolous conversation and disagreement. Therefore, to avoid conflict, one should live alone, as we learn from the example of the bracelet of the young girl.

> > ******

> > TEXT 11

> > mana ekatra samyun'jyâj

> > jita-s'vâso jitâsanah

> > vairâgyâbhyâsa-yogena

> > dhriyamânam atandritah

> > manah - the mind; ekatra - in one place; samyun'jyât - one should fix; jita - conquered; s'vâsah - the breathing process; jita - conquered; âsanah - the yoga sitting postures; vairâgya - by detachment; abhyâsa-yogena - by the regulated practice of yoga; dhriyamânam - the mind being steadied; atandritah - very carefully.

> > TRANSLATION

> > Having perfected the yoga sitting postures and conquered the breathing process, one should make the mind steady by detachment and the regulated practice of yoga. Thus one should carefully fix the mind on the single goal of yoga practice.

> > ******

> > TEXT 12

> > yasmin mano labdha-padam yad etac

> > chanaih s'anair mun'cati karma-renûn

> > sattvena vriddhena rajas tamas' ca

> > vidhûya nirvânam upaity anindhanam

> > yasmin - in which (the Supreme Lord); manah - the mind; labdha - having obtained; padam - a permanent situation; yat etat - that very mind; s'anaih s'anaih - gradually, step by step; mun'cati - gives up; karma - of fruitive activities; renûn - the contamination; sattvena - by the mode of goodness; vriddhena - which has grown strong; rajah - the mode of passion; tamah - the mode of ignorance; ca - also; vidhûya - giving up; nirvânam - the transcendental position in which one is united with the object of his meditation; upaiti - achieves; anindhanam - without fuel.

> > TRANSLATION

> > The mind can be controlled when it is fixed on the Supreme Personality of Godhead. Having achieved a stable situation, the mind becomes free from polluted desires to execute material activities; thus as the mode of goodness increases in strength, one can completely give up the modes of passion and ignorance, and gradually one transcends even the material mode of goodness. When the mind is freed from the fuel of the modes of nature, the fire of material existence is extinguished. Then one achieves the transcendental platform of direct relationship with the object of his meditation, the Supreme Lord.

> > ******

> > TEXT 13

> > tadaivam âtmany avaruddha-citto

> > na veda kin'cid bahir antaram vâ

> > yatheshu-kâro nripatim vrajantam

> > ishau gatâtmâ na dadars'a pârs've

> > tadâ - at that time; evam - thus; âtmani - in the Supreme Personality of Godhead; avaruddha - fixed; cittah - the mind; na - does not; veda - know; kin'cit - anything; bahih - outside; antaram - inside; vâ - either; yathâ - just as; ishu - of arrows; kârah - a maker; nri-patim - the king; vrajantam - going; ishau - in the arrow; gata-âtmâ - being absorbed; na dadars'a - did not see; pârs've - right next to him.

> > TRANSLATION

> > Thus, when one's consciousness is completely fixed on the Absolute Truth, the Supreme Personality of Godhead, one no longer sees duality, or internal and external reality. The example is given of the arrow maker who was so absorbed in making a straight arrow that he did not even see or notice the king himself, who was passing right next to him.

> > ******

> > TEXT 14

> > eka-câry aniketah syâd

> > apramatto guhâs'ayah

> > alakshyamâna âcârair

> > munir eko 'lpa-bhâshanah

> > eka - alone; cârî - moving; aniketah - without fixed residence; syât - should be; apramattah - being very alert; guhâ-âs'ayah - remaining secluded; alakshyamânah - without being recognized; âcâraih - by his activities; munih - a sage; ekah - without companions; alpa - very little; bhâshanah - speaking.

> > TRANSLATION

> > A saintly person should remain alone and constantly travel without any fixed residence. Being alert, he should remain secluded and should act in such a way that he is not recognized or noticed by others. Moving without companions, he should not speak more than required.

> > ******

> > TEXT 15

> > grihârambho hi duhkhâya

> > viphalas' câdhruvâtmanah

> > sarpah para-kritam ves'ma

> > pravis'ya sukham edhate

> > griha - of a home; ârambhah - construction; hi - certainly; duhkhâya - leads to unhappiness; viphalah - fruitless; ca - also; adhruva - impermanent; âtmanah - of the living being; sarpah - a serpent; parakritam - built by others; ves'ma - home; pravis'ya - having entered; sukham - happily; edhate - prospers.

> > TRANSLATION

> > When a person living in a temporary material body tries to construct a happy home, the result is fruitless and miserable. The snake, however, enters a home that has been built by others and prospers happily.

> > ******

> > TEXT 16

> > eko nârâyano devah

> > pûrva-sristham sva-mâyayâ

> > samhritya kâla-kalayâ

> > kalpânta idam îs'varah

> > eka evâdvitîyo 'bhûd

> > âtmâdhâro 'khilâs'rayah

> > ekah - alone; nârâyanah - the Supreme Personality of Godhead; devah - God; pûrva - previously; sristham - created; sta-mâyayâ - by His own potency; samhritya - withdrawing within Himself; kâla - of time; kalayâ - by the portion; kalpa-ante - at the time of annihilation; idam - this universe; îs'varah - the supreme controller; ekah - alone; eva - indeed; advitîyah - without a second; abhût - became; âtma-âdhârah - one whose self is the reservoir and resting place of everything; akhila - of all potencies; âs'rayah - the reservoir.

> > TRANSLATION

> > The Lord of the universe, Nârâyana, is the worshipable God of all living entities. Without extraneous assistance, the Lord creates this universe by His own potency, and at the time of annihilation the Lord destroys the universe through His personal expansion of time and withdraws all of the cosmos, including all the conditioned living entities, within Himself. Thus, His unlimited Self is the shelter and reservoir of all potencies. The subtle pradhâna, the basis of all cosmic manifestation, is conserved within the Lord and is in this way not different from Him. In the aftermath of annihilation the Lord stands alone.

> > ******

> > TEXTS 17 - 18

> > kâlenâtmânubhâvena

> > sâmyam nîtâsu s'aktishu

> > sattvâdishv âdi-purushah

> > pradhâna-purushes'varah

> > parâvarânâm parama

> > âste kaivalya-samjn'itah

> > kevalânubhavânanda-

> > sandoho nirupâdhikah

> > kâlena - by the time factor; âtma-anubhâvena - which is the Lord's own potency; sâmyam - to equilibrium; nîtâsu - being brought; s'aktishu - the material potencies; sattva-âdishu - the mode of goodness, etc.; âdi-purushah - the eternal Supreme Personality of Godhead; pradhâna-purusha-îs'varah - the supreme controller of the neutral state of nature (pradhâna) and of the living entities;

> > para - of the liberated living entities or the demigods; avarânâm - of ordinary conditioned souls; paramah - the supreme worshipable object; âste - exists; kaivalya - liberated existence; samjn'itah - that which is indicated by the term; kevala - pure without material tinge; anubhava - experience of revelation; ânanda - bliss; sandohah - the totality; nirupâdhikah - devoid of materially designated relationships.

> > TRANSLATION

> > When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhâna, as well as of the living entities. He is also the supreme worshipable object for all beings, including liberated souls, demigods and ordinary conditioned souls. The Lord is eternally free from any material designation, and He constitutes the totality of spiritual bliss, which one experiences by seeing the Lord's spiritual form. The Lord thus exhibits the fullest meaning of the word 'liberation.'

> > ******

> > SB 11.9.19

> > TEXT 19

> > kevalâtmânubhâvena

> > sva-mâyâm tri-gunâtmikâm

> > sankshobhayan srijaty âdau

> > tayâ sûtram arindama

> > kevala - pure; âtma - of His own Self; anubhâvena - by the potency; sva-mâyâm - His own energy; tri - three; guna - modes; âtmikâm - composed of; sankshobhayan - agitating; srijati - He manifests; âdau - at the time of creation; tayâ - with that energy; sûtram - the mahat-tattva distinguished by the power of action; arindama - O subduer of the enemies.

> > TRANSLATION

> > O subduer of the enemies, at the time of creation the Personality of Godhead expands His own transcendental potency in the form of time, and agitating His material energy, mâyâ, composed of the three modes of material nature, He creates the mahat-tattva.

> > ******

> > TEXT 20

> > tâm âhus tri-guna-vyaktim

> > srijantîm vis'vato-mukham

> > yasmin protam idam vis'vam

> > yena samsarate pumân

> > tâm - the mahat-tattva; âhuh - they say; tri-guna - the three modes of material nature; vyaktim - manifesting as the cause; srijantîm - creating; vis'vatah-mukham - many different categories of cosmic manifestation; yasmin - within the mahat-tattva; protam - strung and bound; idam - this; vis'vam - universe; yena - by which; samsarate - undergoes material existence; pumân - the living being.

> > TRANSLATION

> > According to great sages, that which is the basis of the three modes of material nature and which manifests the variegated universe is called the sûtra or mahat-tattva. Indeed, this universe is resting within that mahat-tattva, and due to its potency the living entity undergoes material existence.

> > ******

> > TEXT 21

> > yathornanâbhir hridayâd

> > ûrnâm santatya vaktratah

> > tayâ vihritya bhûyas tâm

> > grasaty evam mahes'varah

> > yathâ - just as; ûrna-nâbhih - the spider; hridayât - from within himself; ûrnâm - thread; santatya - expanding; vaktratah - from his mouth; tayâ - with that thread; vihritya - enjoying; bhûyah - again; tâm - that thread; grasati - he swallows; evam - in the same way; mahâ-îs'varah - the Supreme Lord.

> > TRANSLATION

> > Just as from within himself the spider expands thread through his mouth, plays with it for some time and eventually swallows it, similarly, the Supreme Personality of Godhead expands His personal potency from within Himself. Thus, the Lord displays the network of cosmic manifestation, utilizes it according to His purpose and eventually withdraws it completely within Himself.

> > ******

> > TEXT 22

> > yatra yatra mano dehî

> > dhârayet sakalam dhiyâ

> > snehâd dveshâd bhayâd vâpi

> > yâti tat-tat-svarûpatâm

> > yatra yatra - wherever; manah - the mind; dehî - the conditioned soul; dhârayet - fixes; sakalam - with complete concentration; dhiyâ - with the intelligence; snehât - because of affection; dveshât - because of envy; bhayât - because of fear; vâ api - either; yâti - he goes; tat-tat - to that, whatever it is; svarûpatâm - particular state of existence.

> > TRANSLATION

> > If out of love, hate or fear an embodied soul fixes his mind with intelligence and complete concentration upon a particular bodily form, he will certainly attain the form that he is meditating upon.

> > ******

> > TEXT 23

> > kîthah pes'askritam dhyâyan

> > kudyâm tena praves'itah

> > yâti tat-sâtmatâm râjan

> > pûrva-rûpam asantyajan

> > kîthah - an insect; pes'askritam - a wasp; dhyâyan - meditating on; kudyâm - in his hive; tena - by the wasp; praves'itah - forced to enter; yâti - he goes; tat - of the wasp; sa-âtmatâm - the same state of existence; râjan - O King; pûrva-rûpam - the previous body; asantyajan - not giving up.

> > TRANSLATION

> > O King, once a wasp forced a weaker insect to enter his hive and kept him trapped there. In great fear the weak insect constantly meditated upon his captor, and without giving up his body, he gradually achieved the same state of existence as the wasp. Thus one achieves a state of existence according to one's constant concentration.

> > ******

> > TEXT 24

> > evam gurubhya etebhya

> > eshâ me s'ikshitâ matih

> > svâtmopas'ikshitâm buddhim

> > s'rinu me vadatah prabho

> > evam - thus; gurubhyah - from the spiritual masters; etebhyah - from these; eshâ - this; me - by me; s'ikshitâ - learned; matih - knowledge; sva-âtma - from one's own body; upas'ikshitâm - learned; buddhim - knowledge; s'rinu - please hear; me - from me; vadatah - as I am speaking; prabho - O King.

> > TRANSLATION

> > O King, from all these spiritual masters I have acquired great wisdom. Now please listen as I explain what I learned from my own body.

> > ******

> > TEXT 25

> > deho gurur mama virakti-viveka-hetur

> > bibhrat sma sattva-nidhanam satatârty-udarkam

> > tattvâny anena vimris'âmi yathâ tathâpi

> > pârakyam ity avasito vicarâmy asangah

> > dehah - the body; guruh - spiritual master; mama - my; virakti - of detachment; viveka - and intelligence which facilitates; hetuh - the cause; bibhrat - maintaining; sma - certainly; sattva - existence; nidhanam - destruction; satata - always; ârti - suffering; udarkam - future result; tattvâni - the truths of this world; anena - with this body; vimris'âmi - I contemplate; yathâ - even though; tathâ api - nevertheless; pârakyam - belonging to others; iti - thus; avasitah - being convinced; vicarâmi - I wander about; asangah - without attachment.

> > TRANSLATION

> > The material body is also my spiritual master because it teaches me detachment. Being subject to creation and destruction, it always comes to a painful end. Thus, although using my body to acquire knowledge, I always remember that it will ultimately be consumed by others, and remaining detached, I move about this world.

> > ******

> > TEXT 26

> > jâyâtmajârtha-pas'u-bhritya-grihâpta-vargân

> > pushnâti yat-priya-cikîrshayâ vitanvan

> > svânte sa-kricchram avaruddha-dhanah sa dehah

> > sristhvâsya bîjam avasîdati vriksha-dharmah

> > jâyâ - wife; âtma-ja - children; artha - money; pas'u - domestic animals; bhritya - servants; griha - home; âpta - relatives and friends; vargân - all these categories; pushnâti - nourishes; yat - the body; priya-cikîrshayâ - with a desire to please; vitanvan - expanding; sva-ante - at the time of death; sa-kricchram - with great struggle; avaruddha - accumulated; dhanah - wealth; sah - this; dehah - body; sristhvâ - having created; asya - of the living entity; bîjam - the seed; avasîdati - falls down and dies; vriksha - the tree; dharmah - following the nature of.

> > TRANSLATION

> > A man attached to the body accumulates money with great struggle to expand and protect the position of his wife, children, property, domestic animals, servants, homes, relatives, friends, and so on. He does all this for the gratification of his own body. As a tree before dying produces the seed of a future tree, the dying body manifests the seed of one's next material body in the form of one's accumulated karma. Thus assuring the continuation of material existence, the material body sinks down and dies.

> > PURPORT

> > One might argue, 'Among all the gurus mentioned thus far, the material body is certainly the best, since it awards the detachment and fine intelligence that enable one to engage in the devotional service of the Lord. Thus, we should serve the body, although it is temporary, with great attachment, or risk the offense of ungratefulness. How can detachment from the body be recommended when the body is endowed with so many wonderful qualities?î The answer is given in this verse. The body does not award detachment and knowledge in the manner of some benevolent teacher; rather, it causes so much pain and misery that any commonsense person cannot help being convinced of the uselessness of material life. Just as a tree produces the seeds of the next tree and then dies, the body's lusty desires induce the conditioned soul to create a further chain of karma. Finally the body, having paved the way for unlimited suffering in material existence, drops dead.

> > According to S'rîla Bhaktisiddhânta Sarasvatî Thhâkura, deha indicates both the gross body and the subtle, mental body. Those who do not clearly understand the difference between body and soul falsely think that body and soul are identical and that one can find perfect happiness in bodily sense gratification. But those who foolishly accept the temporary body as all-important cannot be compared with self-realized souls who intelligently understand the superiority of the eternal soul.

> > ******

> > SB 11.9.27

> > TEXT 27

> > jihvaikato 'mum apakarshati karhi tarshâ

> > s'is'no 'nyatas tvag udaram s'ravanam kutas'cit

> > ghrâno 'nyatas' capala-drik kva ca karma-s'aktir

> > bahvyah sapatnya iva geha-patim lunanti

> > jihvâ - the tongue; ekatah - on one side; amum - the body or the conditioned soul who identifies with the body; apakarshati - drags away; karhi - sometimes; tarshâ - thirst; s'is'nah - the genitals; anyatah - on another side; tvak - the sense of touch; udaram - the belly; s'ravanam - the ears; kutas'cit - from somewhere else; ghrânah - the sense of smell; anyatah - from another side; capala-drik - the fickle eyes; kva ca - somewhere else; karma-s'aktih - the other active organs and limbs of the body; bahvyah - many; sa-patnyah - co-wives; iva - like; geha-patim - the head of the household; lunanti - pull in many directions.

> > TRANSLATION

> > A man who has many wives is constantly harassed by them. He is responsible for their maintenance, and thus all the ladies constantly pull him in different directions, each struggling for her self-interest. Similarly, the material senses harass the conditioned soul, pulling him in many different directions at once. On one side the tongue is pulling him to arrange tasty food; then thirst drags him to get a suitable drink. Simultaneously the sex organs clamor for satisfaction, and the sense of touch demands soft, sensuous objects. The belly harasses him until it is filled, the ears demand to hear pleasing sounds, the sense of smell hankers for pleasant aromas, and the fickle eyes clamor for pleasing sights. Thus the senses, organs and limbs, all desiring satisfaction, pull the living entity in many directions.

> > ******

> > TEXT 28

> > sristhvâ purâni vividhâny ajayâtma-s'aktyâ

> > vrikshân sarîsripa-pas'ûn khaga-dandas'ûkân

> > tais tair atustha-hridayah purusham vidhâya

> > brahmâvaloka-dhishanam mudam âpa devah

> > sristhvâ - having created; purâni - material bodies that house the conditioned souls; vividhâni - many varieties; ajayâ - through the agency of mâyâ; âtma-s'aktyâ - the Lord's own potency; vrikshân - trees; sarîsripa - reptiles; pas'ûn - animals; khaga - birds; danda-s'ûkân - snakes; taih taih - by all these different varieties of bodies; atustha - unsatisfied; hridayah - His heart; purusham - the human form of life; vidhâya - creating; brahma - the Absolute Truth; avaloka - vision of; dhishanam - intelligence suitable for; mudam - happiness; âpâ - achieved; devah - the Lord.

> > TRANSLATION

> > The Supreme Personality of Godhead, expanding His own potency, mâyâ-s'akti, created innumerable species of life to house the conditioned souls. Yet by creating the forms of trees, reptiles, animals, birds, snakes and so on, the Lord was not satisfied within His heart. Then He created human life, which offers the conditioned soul sufficient intelligence to perceive the Absolute Truth, and became pleased.

> > ******

> > TEXT 29

> > labdhvâ su-durlabham idam bahu-sambhavânte

> > mânushyam artha-dam anityam apîha dhîrah

> > tûrnam yateta na pated anu-mrityu yâvan

> > nihs'reyasâya vishayah khalu sarvatah syât

> > labdhvâ - having obtained; su-durlabham - that which is very difficult to obtain; idam - this; bahu - many; sambhava - births; ante - after; mânushyam - human form of life; artha-dam - which awards great value; anityam - not eternal; api - although; iha - in this material world; dhîrah - one who has sober intelligence; tûrnam - immediately; yateta - should endeavor; na - not; patet - has fallen; anu-mrityu - always subject to death; yâvat - as long as; nihs'reyasâya - for ultimate liberation; vishayah - sense gratification; khalu - always; sarvatah - in all conditions; syât - is possible.

> > TRANSLATION

> > After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Krishna consciousness is possible only for a human being.

> > ******

> > TEXT 30

> > evam san'jâta-vairâgyo

> > vijn'ânâloka âtmani

> > vicarâmi mahîm etâm

> > mukta-sango 'nahankritah

> > evam - thus; san'jâta - completely developed; vairâgyah - detachment; vijn'âna - realized knowledge; âlokah - having vision; âtmani - in the Supreme Personality of Godhead; vicarâmi - I wander; mahîm - the earth; etâm - this; mukta - freed; sangah - from attachment; anahankritah - without false ego.

> > TRANSLATION

> > Having learned from my spiritual masters, I remain situated in realization of the Supreme Personality of Godhead and, fully renounced and enlightened by realized spiritual knowledge, wander the earth without attachment or false ego.

> > ******

> > TEXT 31

> > na hy ekasmâd guror jn'ânam

> > su-sthiram syât su-pushkalam

> > brahmaitad advitîyam vai

> > gîyate bahudharshibhih

> > na - not; hi - certainly; ekasmât - from one; guroh - guru; jn'ânam - knowledge; su-sthiram - very steady; syât - can be; su-pushkalam - very complete; brahma - the Absolute Truth; etat - this; advitîyam - one without a second; vai - certainly; gîyate - is glorified; bahudhâ - in many ways; rishibhih - by the sages.

> > TRANSLATION

> > Although the Absolute Truth is one without a second, the sages have described Him in many different ways. Therefore one may not be able to acquire very firm or complete knowledge from one spiritual master.

> > ******

> > TEXT 32

> > s'rî-bhagavân uvâca

> > ity uktvâ sa yadum vipras

> > tam âmantrya gabhîra-dhîh

> > vanditah sv-arcito râjn'â

> > yayau prîto yathâgatam

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; iti - thus; uktvâ - having spoken; sah - he; yadum - to King Yadu; viprah - the brâhmana; tam - to the King; âmantrya - bidding farewell; gabhîra - extremely deep; dhîh - intelligence; vanditah - being offered obeisances; su-arcitah - being properly worshiped; râjn'â - by the King; yayau - he went; prîtah - with his mind satisfied; yathâ - just as; âgatam - he had come.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Having thus spoken to King Yadu, the wise brâhmana accepted obeisances and worship from the King and felt pleased within himself. Then bidding farewell, he left exactly as he had come.

> > ******

> > TEXT 33

> > avadhûta-vacah s'rutvâ

> > pûrveshâm nah sa pûrva-jah

> > sarva-sanga-vinirmuktah

> > sama-citto babhûva ha

> > avadhûta - of the avadhûta brâhmana; vacah - the words; s'rutvâ - having heard; pûrveshâm - of the ancestors; nah - our; sah - he; pûrvajah - himself a forefather; sarva - all; sanga - from attachment; vinirmuktah - being freed; sama-cittah - with his consciousness on the spiritual platform and thus equal everywhere; babhûva - he became; ha - certainly.

> > TRANSLATION

> > O Uddhava, hearing the words of the avadhûta, the saintly King Yadu, who is the forefather of our own ancestors, became free from all material attachment, and thus his mind was evenly fixed on the spiritual platform.

> > Back to the running text