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

> > *******

> > Canto 11: 'General History'

> > *******

> > Chapter Twenty-six: The Aila-gîtâ

> > TEXT 1

> > s'rî-bhagavân uvâca

> > mal-lakshanam imam kâyam

> > labdhvâ mad-dharma âsthitah

> > ânandam paramâtmânam

> > âtma-stham samupaiti mâm

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; mat-lakshanam - in which I can be realized; imam - this; kâyam - human body; labdhvâ - having achieved; mat-dharme - in devotional service to Me; âsthitah - situated; ânandam - who is pure ecstasy; parama-âtmânam - the Supreme Soul; âtma-stham - situated within the heart; samapaiti - he achieves; mâm - Me.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Having achieved this human form of life, which affords one the opportunity to realize Me, and being situated in My devotional service, one can achieve Me, the reservoir of all pleasure and the Supreme Soul of all existence, residing within the heart of every living being.

> > ******

> > TEXT 2

> > guna-mayyâ jîva-yonyâ

> > vimukto jn'âna-nisthhayâ

> > guneshu mâyâ-mâtreshu

> > dris'yamâneshv avastutah

> > vartamâno 'pi na pumân

> > yujyate 'vastubhir gunaih

> > guna-mayyâ - based on the modes of nature; jîva-yonyâ - from the cause of material life, false identification; vimuktah - one who has become completely free; jn'âna - in transcendental knowledge; nisthhayâ - by being properly fixed; guneshu - among the products of the modes of nature; mâyâ-mâtreshu - which are simply illusion; dris'yamâneshu - appearing before the eyes; avastutah - although not real; vartamânah - living; api - although; na - does not; pumân - that person; yujyate - become entangled; avastubhih - unreal; gunaih - with the manifestations of the modes of nature.

> > TRANSLATION

> > A person fixed in transcendental knowledge is freed from conditioned life by giving up his false identification with the products of the material modes of nature. Seeing these products as simply illusion, he avoids entanglement with the modes of nature, although constantly among them. Because the modes of nature and their products are simply not real, he does not accept them.

> > ******

> > TEXT 3

> > sangam na kuryâd asatâm

> > s'is'nodara-tripâm kvacit

> > tasyânugas tamasy andhe

> > pataty andhânugândha-vat

> > sangam - association; na kuryât - one should never make; asatâm - of those who are materialistic; s'is'na - the genitals; udara - and the belly; tripâm - who are devoted to gratifying; kvacit - at any time; tasya - of any such person; anugah - the follower; tamasi andhe - into the darkest pit; patati - he falls; andha-anuga - following a blind man; andha-vat - just like another blind man.

> > TRANSLATION

> > One should never associate with materialists, those dedicated to gratifying their genitals and bellies. By following them one falls into the deepest pit of darkness, just like a blind man who follows another blind man.

> > ******

> > TEXT 4

> > ailah samrâd imâm gâthâm

> > agâyata brihac-chravâh

> > urvas'î-virahân muhyan

> > nirvinnah s'oka-samyame

> > ailah - King Purûravâ; samrâth - the great emperor; imâm - this; gâthâm - song; agâyata - sang; brihat - mighty; s'ravâh - whose fame; urvas'î-virahât - because of experiencing separation from Urvas'î; muhyan - becoming bewildered; nirvinnah - feeling detached; s'oka - his lamentation; samyame - when he was finally able to bring under control.

> > TRANSLATION

> > The following song was sung by the famous emperor Purûravâ. When deprived of his wife, Urvas'î, he was at first bewildered, but by controlling his lamentation he began to feel detachment.

> > ******

> > TEXT 5

> > tyaktvâtmânam vrayantîm tâm

> > nagna unmatta-van nripah

> > vilapann anvagâj jâye

> > ghore tisthheti viklavah

> > tyaktvâ - abandoning; âtmânam - him; vrajantîm - going away; tâm - unto her; nagnah - being naked; unmatta-vat - like a madman; nripah - the king; vilapan - crying out; anvagât - followed; jâye - O my wife; ghore - O terrible woman; tisthha - please stop; iti - thus speaking; viklavah - overwhelmed with distress.

> > TRANSLATION

> > When she was leaving him, even though he was naked he ran after her just like a madman and called out in great distress, 'O my wife, O terrible lady! Please stop!î

> > ******

> > TEXT 6

> > kâmân atripto 'nujushan

> > kshullakân varsha-yâminîh

> > na veda yântîr nâyântîr

> > urvas'y-âkristha-cetanah

> > kâmân - lusty desires; atriptah - unsatiated; anujushan - gratifying; kshullakân - insignificant; varsha - of many years; yâminîh - the nights; na veda - he did not know; yântîh - going; na - nor; âyântîh - approaching; urvas'î - by Urvashî; âkristha - attracted; cetanah - his mind.

> > TRANSLATION

> > Although for many years Purûravâ had enjoyed sex pleasure in the evening hours, still he was not satisfied by such insignificant enjoyment. His mind was so attracted to Urvas'î that he did not notice how the nights were coming and going.

> > ******

> > TEXT 7

> > aila uvâca

> > aho me moha-vistârah

> > kâma-kas'mala-cetasah

> > devyâ grihîta-kanthhasya

> > nâyuh-khandâ ime smritâh

> > ailah uvâca - King Purûravâ said; aho - alas; me - my; moha - of the delusion; vistârah - the extent; kâma - by lust; kas'mala - contaminated; cetasah - my consciousness; devyâ - by this goddess; grihîta - is seized; kanthhasya - whose neck; na - have not; âyuh - of my life span; khandâh - the divisions; ime - these; smritâh - been taken notice of.

> > TRANSLATION

> > King Aila said - Alas, just see the extent of my delusion! This goddess was embracing me and held my neck in her grip. My heart was so polluted by lust that I had no idea how my life was passing.

> > ******

> > TEXT 8

> > nâham vedâbhinirmuktah

> > sûryo vâbhyudito 'muyâ

> > mûshito varsha-pûgânâm

> > batâhâni gatâny uta

> > na - did not; aham - I; veda - know; abhinirmuktah - having set; sûryah - the sun; vâ - or; abhyuditah - risen; amuyâ - by her; mûshitah - deceived; varsha - years; pûgânâm - comprising many; bata - alas; ahâni - days; gatâni - have gone; uta - certainly.

> > TRANSLATION

> > That lady cheated me so much that I did not even see the rising or setting of the sun. Alas, for so many years I passed my days in vain!

> > ******

> > TEXT 9

> > aho me âtma-sammoho

> > yenâtmâ yoshitâm kritah

> > krîdâ-mrigas' cakravartî

> > naradeva-s'ikhâmanih

> > aho - alas; me - my; âtma - of myself; sammohah - total bewilderment; yena - by which; âtmâ - my body; yoshitâm - of women; kritah - became; krîdâ-mrigah - a toy animal; cakravartî - mighty emperor; naradeva - of kings; s'ikhâ-manih - the crown jewel.

> > TRANSLATION

> > Alas, although I am supposed to be a mighty emperor, the crown jewel of all kings on this earth, just see how my bewilderment has rendered me a toy animal in the hands of women!

> > ******

> > TEXT 10

> > sa-paricchadam âtmânam

> > hitvâ trinam ives'varam

> > yântîm striyam cânvagamam

> > nagna unmatta-vad rudan

> > sa-paricchadam - along with my kingdom and all paraphernalia; âtmânam - myself; hitvâ - abandoning; trinam - a blade of grass; iva - as if; îs'varam - the powerful lord; yântîm - going away; striyam - the woman; ca - and; anvagaman - I followed; nagnah - naked; unmatta-vat - like a madman; rudan - crying out.

> > TRANSLATION

> > Although I was a powerful lord with great opulence, that woman gave me up as if I were no more than an insignificant blade of grass. And still, naked and without shame, I followed her, crying out to her like a madman.

> > ******

> > TEXT 11

> > kutas tasyânubhâvah syât

> > teja îs'atvam eva vâ

> > yo 'nvagaccham striyam yântîm

> > khara-vat pâda-tâditah

> > kutah - where; tasya - of that person (myself); anubhâvah - the influence; syât - is; tejah - strength; îs'atvam - sovereignty; eva - indeed; vâ - or; yah - who; anvagaccham - ran after; striyam - this woman; yântîm - while going away; khara-vat - just like an ass; pâda - by the foot; tâditah - punished.

> > TRANSLATION

> > Where are my so-called great influence, power and sovereignty? Just like an ass being kicked in the face by his she-ass, I ran after that woman, who had already given me up.

> > ******

> > TEXT 12

> > kim vidyayâ kim tapasâ

> > kim tyâgena s'rutena vâ

> > kim viviktena maunena

> > strîbhir yasya mano hritam

> > kim - what is the use; vidyayâ - of knowledge; kim - what; tapasâ - of austerities; kim - what; tyâgena - of renunciation; s'rutena - of having studied the scriptures; vâ - or; kim - what; viviktena - of solitude; maunena - of silence; strîbhih - by women; yasya - whose; manah - the mind; hritam - taken away.

> > TRANSLATION

> > What is the use of a big education or the practice of austerities and renunciation, and what is the use of studying religious scriptures, of living in solitude and silence, if, after all that, one's mind is stolen by a woman?

> > ******

> > TEXT 13

> > svârthasyâkovidam dhin mâm

> > mûrkham pandita-mâninam

> > yo 'ham îs'varatâm prâpya

> > strîbhir go-khara-vaj jitah

> > sva-arthasya - his own best interest; akovidam - who does not know; dhik - to hell; mâm - with me; mûrkham - a fool; pandita-mâninam - imagining himself to be a great scholar; yah - who; aham - I; îs'varatâm - the position of lordship; prâpya - achieving; strîbhih - by women; go-khara-vat - like a bullock or an ass; jitah - conquered.

> > TRANSLATION

> > To hell with me! I am such a fool that I didn't even know what was good for me, although I arrogantly thought I was highly intelligent. Although I achieved the exalted position of a lord, I allowed myself to be conquered by women as if I were a bullock or a jackass.

> > ******

> > TEXT 14

> > sevato varsha-pûgân me

> > urvas'yâ adharâsavam

> > na tripyaty âtma-bhûh kâmo

> > vahnir âhutibhir yathâ

> > sevatah - who was serving; varsha-pûgân - for many years; me - my; urvas'yâh - of Urvas'î; adhara - of the lips; âsavam - the nectar; na tripyati - never became satisfied; âtma-bhûh - born from the mind; kâmah - the lust; vahnih - fire; âhutibhih - by oblations; yathâ - just as.

> > TRANSLATION

> > Even after I had served the so-called nectar of the lips of Urvas'î for many years, my lusty desires kept rising again and again within my heart and were never satisfied, just like a fire that can never be extinguished by the oblations of ghee poured into its flames.

> > ******

> > pums'calyâpahritam cittam

> > ko nv anyo mocitum prabhuh

> > âtmârâmes'varam rite

> > bhagavantam adhokshajam

> > pums'calya - by a prostitute; apahritam - stolen; cittam - the intelligence; kah - who; nu - indeed; anyah - other person; mocitum - to free; prabhuh - is capable; âtma-ârâma - of the self-satisfied sages; îs'varam - the Lord; rite - except for; bhagavantam - the Supreme Personality of Godhead; adhokshajam - who lies beyond the purview of material senses.

> > TRANSLATION

> > Who but the Supreme Personality of Godhead, who lies beyond material perception and is the Lord of self-satisfied sages, can possibly save my consciousness, which has been stolen by a prostitute?

> > ******

> > TEXT 16

> > bodhitasyâpi devyâ me

> > sûkta-vâkyena durmateh

> > mano-gato mahâ-moho

> > nâpayâty ajitâtmanah

> > bodhitasya - who had been informed; api - even; devyâ - by the goddess Urvas'î; me - of me; su-ukta - well-spoken; vâkyena - by words; durmateh - whose intelligence was dull; manah-gatah - within the mind; mahâ-mohah - the great confusion; na apayâti - did not cease; ajita-âtmanah - who had failed to control his senses.

> > TRANSLATION

> > Because I allowed my intelligence to become dull and because I failed to control my senses, the great confusion in my mind did not go away, even though Urvas'î herself gave me wise counsel with well-spoken words.

> > ******

> > TEXT 17

> > kim etayâ no 'pakritam

> > rajjvâ vâ sarpa-cetasah

> > drasthuh svarûpâvidusho

> > yo 'ham yad ajitendriyah

> > kim - what; etayâ - by her; nah - to us; apakritam - offense has been done; rajjvâ - by a rope; vâ - or; sarpa-cetasah - who is thinking it to be a snake; drasthuh - of such a seer; svarûpa - the real identity; avidushah - who does not understand; yah - who; aham - I; yat - because of; ajita-indriyah - having not controlled the senses.

> > TRANSLATION

> > How can I blame her for my trouble when I myself am ignorant of my real, spiritual nature? I did not control my senses, and so I am like a person who mistakenly sees a harmless rope as a snake.

> > ******

> > TEXT 18

> > kvâyam malîmasah kâyo

> > daurgandhyâdy-âtmako 's'ucih

> > kva gunâh saumanasyâdyâ

> > hy adhyâso 'vidyayâ kritah

> > kva - where; ayam - this; malîmasah - very filthy; kâyah - material body; daurgandhya - bad odor; âdi - and so on; âtmakah - consisting of; as'ucih - unclean; kva - where; gunâh - the so-called good qualities; saumanasya - the fragrance and tenderness of flowers; âdyâh - and so on; hi - certainly; adhyâsah - the superficial imposition; avidyayâ - by ignorance; kritah - created.

> > TRANSLATION

> > What is this polluted body anyway - so filthy and full of bad odors? I was attracted by the fragrance and beauty of a woman's body, but what are those so-called attractive features? They are simply a false covering created by illusion.

> > ******

> > TEXTS 19 - 20

> > pitroh kim svam nu bhâryâyâh

> > svâmino 'gneh s'va-gridhrayoh

> > kim âtmanah kim suhridâm

> > iti yo nâvasîyate

> > tasmin kalevare 'medhye

> > tuccha-nisthhe vishajjate

> > aho su-bhadram su-nasam

> > su-smitam ca mukham striyah

> > pitroh - of the parents; kim - whether; svam - the property; nu - or; bhâryâyâh - of the wife; svâminah - of the employer; agneh - of the fire; s'va-gridhrayoh - of the dogs and jackals; kim - whether; âtmanah - of the soul; kim - whether; suhridam - of friends; iti - thus; yah - who; na avasîyate - can never decide;

> > tasmin - to that; kalevare - material body; amedhye - abominable; tuccha-nisthhe - heading toward the lowest destination; vishajjate - becomes attached; aho - ah; su-bhadram - very attractive; su-nasam - having a beautiful nose; su-smitam - beautiful smile; ca - and; mukham - the face; striyah - of a woman.

> > TRANSLATION

> > One can never decide whose property the body actually is. Does it belong to one's parents, who have given birth to it, to one's wife, who gives it pleasure, or to one's employer, who orders the body around? Is it the property of the funeral fire or of the dogs and jackals who may ultimately devour it? Is it the property of the indwelling soul, who partakes in its happiness and distress, or does the body belong to intimate friends who encourage and help it? Although a man never definitely ascertains the proprietor of the body, he becomes most attached to it. The material body is a polluted material form heading toward a lowly destination, yet when a man stares at the face of a woman he thinks, 'What a good-looking lady! What a charming nose she's got, and see her beautiful smile!î

> > ******

> > TEXT 21

> > tvan-mâmsa-rudhira-snâyu-

> > medo-majjâsthi-samhatau

> > vin-mûtra-pûye ramatâm

> > krimînâm kiyad antaram

> > tvak - out of skin; mâmsa - flesh; rudhira - blood; snâyu - muscle; medah - fat; majjâ - marrow; asthi - and bone; samhatau - composed; vith - of stool; mûtra - urine; pûye - and pus; ramatâm - enjoying; krimînâm - compared to the worms; kiyat - how much; antaram - difference.

> > TRANSLATION

> > What difference is there between ordinary worms and persons who try to enjoy this material body composed of skin, flesh, blood, muscle, fat, marrow, bone, stool, urine and pus?

> > ******

> > TEXT 22

> > athâpi nopasajjeta

> > strîshu straineshu cârtha-vit

> > vishayendriya-samyogân

> > manah kshubhyati nânyathâ

> > atha api - yet therefore; na upasajjeta - he should never make contact; strîshu - with women; straineshu - with men who are attached to women; ca - or; artha-vit - one who knows what is best for him; vishaya - of the objects of enjoyment; indriya - with the senses; samyogât - because of the connection; manah - the mind; kshubhyati - becomes agitated; na - not; anyathâ - otherwise.

> > TRANSLATION

> > Yet even one who theoretically understands the actual nature of the body should never associate with women or with men attached to women. After all, the contact of the senses with their objects inevitably agitates the mind.

> > ******

> > TEXT 23

> > adristhâd as'rutâd bhâvân

> > na bhâva upajâyate

> > asamprayun'jatah prânân

> > s'âmyati stimitam manah

> > adristhât - which is not seen; as'rutât - which is not heard; bhâvât - from a thing; na - does not; bhâvah - mental agitation; upajâyate - arise; asamprayun'jatah - for one who is not using; prânân - the senses; s'âmyati - becomes pacified; stimitam - checked; manah - the mind.

> > TRANSLATION

> > Because the mind is not disturbed by that which is neither seen nor heard, the mind of a person who restricts the material senses will automatically be checked in its material activities and become pacified.

> > ******

> > TEXT 24

> > tasmât sango na kartavyah

> > strîshu straineshu cendriyaih

> > vidushâm câpy avisrabdhah

> > shad-vargah kim u mâdris'âm

> > tasmât - therefore; sangah - association; na kartavyah - should never be made; strîshu - with women; straineshu - with men attached to women; ca - and; indriyaih - by one's senses; vidushâm - of wise men; ca api - even; avisrabdhah - untrustworthy; shath-vargah - the six enemies of the mind (lust, anger, greed, bewilderment, intoxication and envy); kim u - what to speak; mâdris'âm - of persons like me.

> > TRANSLATION

> > Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six enemies of the mind; what to speak, then, of foolish persons like me.

> > ******

> > TEXT 25

> > s'rî-bhagavân uvâca

> > evam pragâyan nripa-deva-devah

> > sa urvas'î-lokam atho vihâya

> > âtmânam âtmany avagamya mâm vai

> > upâramaj jn'âana-vidhûta-mohah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; evam - in this way; pragâyan - singing; nripa - among men; deva - and among demigods; devah - who was eminent; sah - he, King Purûravâ; urvas'î-lokam - the planet of Urvas'î, Gandharvaloka; atha u - then; vihâya - giving up; âtmânam - the Supreme Soul; âtmani - within his own heart; avagamya - realizing; mâm - Me; vai - indeed; upâramat - he became peaceful; jn'âna - by transcendental knowledge; vidhûta - removed; mohah - his illusion.

> > TRANSLATION

> > The Supreme Personality of Godhead said - Having thus chanted this song, Mahârâja Purûravâ, eminent among the demigods and human beings, gave up the position he had achieved in the planet of Urvas'î. His illusion cleansed away by transcendental knowledge, he understood Me to be the Supreme Soul within his heart and so at last achieved peace.

> > ******

> > TEXT 26

> > tato duhsangam utsrijya

> > satsu sajjeta buddhimân

> > santa evâsya chindanti

> > mano-vyâsangam uktibhih

> > tatah - therefore; duhsangam - bad association; utsrijya - throwing away; satsu - to saintly devotees; sajjeta - he should become attached; buddhi-man - one who is intelligent; santah - saintly persons; eva - only; asya - his; chindanti - cut off; manah - of the mind; vyâsangam - excessive attachment; uktibhih - by their words.

> > TRANSLATION

> > An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one's mind.

> > ******

> > TEXT 27

> > santo 'napekshâ mac-cittâh

> > pras'ântâh sama-dars'inah

> > nirmamâ nirahankârâ

> > nirdvandvâ nishparigrahâh

> > santah - the saintly devotees; anapekshâh - not dependent on anything material; mat-cittâh - who have fixed their minds on Me; pras'ântâh - completely peaceful; sama-dars'inah - endowed with equal vision; nirmamah - free from possessiveness; nirahankârâh - free from false ego; nirdvandvâh - free from all dualities; nishparigrahâh - free from greed.

> > TRANSLATION

> > My devotees fix their minds on Me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego, duality and greed.

> > ******

> > TEXT 28

> > teshu nityam mahâ-bhâga

> > mahâ-bhâgeshu mat-kathâh

> > sambhavanti hi tâ nËnâm

> > jushatâm prapunanty agham

> > teshu - among them; nityam - constantly; mahâ-bhâga - O greatly fortunate Uddhava; mahâ-bhâgeshu - among these greatly fortunate devotees; mat-kathâh - discussions about Me; sambhavanti - arise; hi - indeed; tâh - these topics; nrînâm - of persons; jushatâm - who are partaking in them; prapunanti - totally purify; agham - the sins.

> > TRANSLATION

> > O greatly fortunate Uddhava, in the association of such saintly devotees there is constant discussion of Me, and those partaking in this chanting and hearing of My glories are certainly purified of all sins.

> > ******

> > TEXT 29

> > tâ ye s'rinvanti gâyanti

> > hy anumodanti câdritâh

> > mat-parâh s'raddadhânâs' ca

> > bhaktim vindanti te mayi

> > tâh - those topics; ye - persons who; s'rinvanti - hear; gâyanti - chant; hi - indeed; anumodanti - take to heart; ca - and; âdritâh - with respect; mat-parâh - dedicated to Me; s'raddadhânâh - faithful; ca - and; bhaktim - devotional service; vindanti - achieve; te - they; mayi - for Me.

> > TRANSLATION

> > Whoever hears, chants and respectfully takes to heart these topics about Me becomes faithfully dedicated to Me and thus achieves My devotional service.

> > ******

> > TEXT 30

> > bhaktim labdhavatah sâdhoh

> > kim anyad avas'ishyate

> > mayy ananta-gune brahmany

> > ânandânubhavâtmani

> > bhaktim - devotional service to the Supreme Lord; labdhavatah - who has achieved; sâdhoh - for the devotee; kim - what; anyat - else; avas'ishyate - remains; mayi - to Me; ananta-gune - whose qualities are countless; brahmani - to the Absolute Truth; ânanda - of ecstasy; anubhava - the experience; âtmani - who comprises.

> > TRANSLATION

> > What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?

> > ******

> > TEXT 31

> > yathopas'rayamânasya

> > bhagavantam vibhâvasum

> > s'îtam bhayam tamo 'pyeti

> > sâdhûn samsevatas tathâ

> > yathâ - just as; upas'rayamânasya - of one who is approaching; bhagavantam - the powerful; vibhâvasum - fire; s'îtam - cold; bhayam - fear; tamah - darkness; apyeti - are removed; sâdhûn - saintly devotees; samsevatah - for one who is serving; tathâ - similarly.

> > TRANSLATION

> > Just as cold, fear and darkness are eradicated for one who has approached the sacrificial fire, so dullness, fear and ignorance are destroyed for one engaged in serving the devotees of the Lord.

> > ******

> > TEXT 32

> > nimajjyonmajjatâm ghore

> > bhavâbdhau paramâyanam

> > santo brahma-vidah s'ântâ

> > naur dridhevâpsu majjatâm

> > nimajjya - of those who are submerging; unmajjatâm - and rising again; ghore - in the horrible; bhava - of material life; abdhau - ocean; parama - supreme; ayanam - shelter; santah - saintly devotees; brahma-vidah - who understand the Absolute Truth; s'ântâh - peaceful; nauh - a boat; dridhâ - strong; iva - just as; apsu - in the water; majjatâm - for those who are drowning.

> > ******

> > TEXT 33

> > annam hi prâninâm prâna

> > ârtânâm s'aranam tv aham

> > dharmo vittam nrinâm pretya

> > santo 'rvâg bibhyato 'ranam

> > annam - food; hi - indeed; prâninâm - of living entities; prânah - the very life; ârtânâm - of those who are distressed; s'aranam - the shelter; tu - and; aham - I; dharmah - religion; vittam - the wealth; nrinâm - of men; pretya - when they have passed away from this world; santah - the devotees; arvâk - of going downward; bibhyatah - for those who are fearful; aranam - the refuge.

> > TRANSLATION

> > Just as food is the life of all creatures, just as I am the ultimate shelter for the distressed, and just as religion is the wealth of those who are passing away from this world, so My devotees are the only refuge of persons fearful of falling into a miserable condition of life.

> > ******

> > TEXT 34

> > santo dis'anti cakshûmsi

> > bahir arkah samutthitah

> > devatâ bândhavâh santah

> > santa âtmâham eva ca

> > santah - the devotees; dis'anti - bestow; cakshûmshi - eyes; bahih - external; arkah - the sun; samutthitah - when it is fully risen; devatâh - worshipable deities; bândhavâh - relatives; santah - the devotees; santah - the devotees; âtmâ - one's very soul; aham - Myself; eva ca - as well.

> > TRANSLATION

> > My devotees bestow divine eyes, whereas the sun allows only external sight, and that only when it is risen in the sky. My devotees are one's real worshipable deities and real family; they are one's own self, and ultimately they are nondifferent from Me.

> > ******

> > TEXT 35

> > vaitasenas tato 'py evam

> > urvas'yâ loka-nishprihah

> > mukta-sango mahîm etâm

> > âtmârâmas' cacâra ha

> > vaitasenah - King Purûravâ; tatah api - for that reason; evam - thus; urvas'yâh - of Urvas'î; loka - of being on the same planet; nishprihah - freed from the desire; mukta - liberated; sangah - from all material association; mahîm - the earth; etâm - this; âtma-ârâmah - self-satisfied; cacâra - he traveled; ha - indeed.

> > TRANSLATION

> > Thus losing his desire to be on the same planet as Urvas'î, Mahârâja Purûravâ began to wander the earth free of all material association and completely satisfied within the self.

> > Back to the running text