> > Srimad Bhagavatam - Canto 4
> > 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 4 Part 2

> > **************

> > Chapter Twenty-nine: Talks Between Narada and King Pracinabarhi

> > ********

> > TEXT 1

> > prâcînabarhir uvâca

> > bhagavams te vaco 'smâbhir

> > na samyag avagamyate

> > kavayas tad vijânanti

> > na vayam karma-mohitâh

> > prâcînabarhih uvâca--King Prâcînabarhi said; bhagavan--O my lord; te--your; vacah--words; asmâbhih--by us; na--never; samyak--perfectly; avagamyate--are understood; kavayah--those who are expert; tat--that; vijânanti--can understand; na--never; vayam--we; karma--by fruitive activities; mohitâh--enchanted.

> > TRANSLATION

> > King Pracinabarhi replied: My dear lord, we could not appreciate completely the purport of your allegorical story of King Puranjana. Actually, those who are perfect in spiritual knowledge can understand, but for us, who are overly attached to fruitive activities, to realize the purpose of your story is very difficult.

> > ********

> > TEXT 2

> > nârada uvâca

> > purusam puranjanam vidyâd

> > yad vyanakty âtmanah puram

> > e ka-dvi-tri-catus-pâdam

> > bahu-pâdam apâdakam

> > nâradah uvâca--Nârada said; purusam--the living entity, the enjoyer; puranjanam--King Puranjana; vidyât--one should know; yat--inasmuch as; vyanakti--he produces; âtmanah--of himself; puram--dwelling place; eka--one; dvi--two; tri--three; catuh-pâdam--with four legs; bahu-pâdam--with many legs; apâdakam--without legs.

> > TRANSLATION

> > The great sage Narada Muni continued: You must understand that Puranjana, the living entity, transmigrates according to his own work into different types of bodies, which may be one-legged, two-legged, three-legged, four-legged, many-legged or simply legless. Transmigrating into these various types of bodies, the living entity, as the so-called enjoyer, is known as Puranjana.

> > ********

> > TEXT 3

> > yo 'vijnâtâhrtas tasya

> > purusasya sakhesvarah

> > yan na vijnâyate pumbhir

> > nâmabhir vâ kriyâ-gunaih

> > yah--he who; avijnâta--unknown; âhrtah--described; tasya--of him; purusasya--of the living entity; sakhâ--the eternal friend; îsvarah--the master; yat--because; na--never; vijnâyate--is understood; pumbhih--by the living entities; nâmabhih--by names; vâ--or; kriyâ-gunaih--by activities or qualities.

> > TRANSLATION

> > The person I have described as unknown is the Supreme Personality of Godhead, the master and eternal friend of the living entity. Since the living entities cannot realize the Supreme Personality of Godhead by material names, activities or qualities, He remains everlastingly unknown to the conditioned soul.

> > ********

> > TEXT 4

> > yadâ jighrksan purusah

> > kârtsnyena prakrter gunân

> > nava-dvâram dvi-hastânghri

> > tatrâmanuta sâdhv iti

> > yadâ--when; jighrksan--desiring to enjoy; purusah--the living entity; kârtsnyena--in total; prakrteh--of material nature; gunân--the modes; nava-dvâram--having nine gates; dvi--two; hasta--hands; anghri--legs; tatra--there; amanuta--he thought; sâdhu--very good; iti--thus.

> > TRANSLATION

> > When the living entity wants to enjoy the modes of material nature in their totality, he prefers, out of many bodily forms, to accept that body which has nine gates, two hands and two legs. Thus he prefers to become a human being or a demigod.

> > ********

> > TEXT 5

> > buddhim tu pramadâm vidyân

> > mamâham iti yat-krtam

> > yâm adhisthâya dehe 'smin

> > pumân bhunkte 'ksabhir gunân

> > buddhim--intelligence; tu--then; pramadâm--the young woman (Puranjanî); vidyât--one should know; mama--my; aham--I; iti--thus; yat-krtam--done by intelligence; yâm--which intelligence; adhisthâya--taking shelter of; dehe--in the body; asmin--this; pumân--the living entity; bhunkte--suffers and enjoys; aksabhih--by the senses; gunân--the modes of material nature.

> > TRANSLATION

> > The great sage Narada continued: The word pramada mentioned in this regard refers to material intelligence, or ignorance. It is to be understood as such. When one takes shelter of this kind of intelligence, he identifies himself with the material body. Influenced by the material consciousness of "I" and "mine," he begins to enjoy and suffer through his senses. Thus the living entity is entrapped.

> > ********

> > TEXT 6

> > sakhâya indriya-ganâ

> > jnânam karma ca yat-krtam

> > sakhyas tad-vrttayah prânah

> > panca-vrttir yathoragah

> > sakhâyah--the male friends; indriya-ganâh--the senses; jnânam--knowledge; karma--activity; ca--also; yat-krtam--done by the senses; sakhyah--female friends; tat--of the senses; vrttayah--engagements; prânah--life air; panca-vrttih--having five processes; yathâ--like; uragah--the serpent.

> > TRANSLATION

> > The five working senses and the five senses that acquire knowledge are all male friends of Puranjani. The living entity is assisted by these senses in acquiring knowledge and engaging in activity. The engagements of the senses are known as girl friends, and the serpent, which was described as having five heads, is the life air acting within the five circulatory processes.

> > ********

> > TEXT 7

> > brhad-balam mano vidyâd

> > ubhayendriya-nâyakam

> > pancâlâh panca visayâ

> > yan-madhye nava-kham puram

> > brhat-balam--very powerful; manah--the mind; vidyât--one should know; ubhaya-indriya--of both groups of senses; nâyakam--the leader; pancâlâh--the kingdom named Pancâla; panca--five; visayâh--sense objects; yat--of which; madhye--in the midst; navakham--having nine apertures; puram--the city.

> > TRANSLATION

> > The eleventh attendant, who is the commander of the others, is known as the mind. He is the leader of the senses both in the acquisition of knowledge and in the performance of work. The Pancala kingdom is that atmosphere in which the five sense objects are enjoyed. Within that Pancala kingdom is the city of the body, which has nine gates.

> > ********

> > TEXT 8

> > aksinî nâsike karnau

> > mukham sisna-gudâv iti

> > dve dve dvârau bahir yâti

> > yas tad-indriya-samyutah

> > aksinî--two eyes; nâsike--two nostrils; karnau--two ears; mukham--mouth; sisna--genitals; gudau--and rectum; iti--thus; dve--two; dve--two; dvârau--gates; bahih--outside; yâti--goes; yah--one who; tat--through the gates; indriya--by the senses; samyutah--accompanied.

> > TRANSLATION

> > The eyes, nostrils and ears are pairs of gates situated in one place. The mouth, genital and rectum are also different gates. Being placed into a body having these nine gates, the living entity acts externally in the material world and enjoys sense objects like form and taste.

> > ********

> > TEXT 9

> > aksinî nâsike âsyam

> > iti panca purah krtâh

> > daksinâ daksinah karna

> > uttarâ cottarah smrtah

> > pascime ity adho dvârau

> > gudam sisnam ihocyate

> > aksinî--two eyes; nâsike--two nostrils; âsyam--the mouth; iti--thus; panca--five; purah--on the front; krtâh--made; daksinâ--southern gate; daksinah--right; karnah--ear; uttarâ--northern gate; ca--also; uttarah--left ear; smrtah--understood; pascime--on the west; iti--thus; adhah--downward; dvârau--two gates; gudam--rectum; sisnam--genital; iha--here; ucyate--is said.

> > TRANSLATION

> > Two eyes, two nostrils and a mouth--all together five--are situated in the front. The right ear is accepted as the southern gate, and the left ear is the northern gate. The two holes, or gates, situated in the west are known as the rectum and genital.

> > ********

> > TEXT 10

> > khadyotâvirmukhî câtra

> > netre ekatra nirmite

> > rûpam vibhrâjitam tâbhyâm

> > vicaste caksusesvarah

> > khadyotâ--named Khadyotâ; âvirmukhî--named Âvirmukhî; ca--also; atra--here; netre--the two eyes; ekatra--in one place; nirmite--created; rûpam--form; vibhrâjitam--named Vibhrâjita (brilliant); tâbhyâm--through the eyes; vicaste--perceive; caksusâ--with the sense of sight; îsvarah--the master.

> > TRANSLATION

> > The two gates named Khadyota and Avirmukhi, which have been spoken of, are the two eyes side by side in one place. The town named Vibhrajita should be understood as form. In this way the two eyes are always engaged in seeing different kinds of forms.

> > ********

> > TEXT 11

> > nalinî nâlinî nâse

> > gandhah saurabha ucyate

> > ghrâno 'vadhûto mukhyâsyam

> > vipano vâg rasavid rasah

> > nalinî--named Nalinî; nâlinî--named Nâlinî; nâse--the two nostrils; gandhah--aroma; saurabhah--Saurabha (fragrance); ucyate--is called; ghrânah--the sense of smell; avadhûtah--called Avadhûta; mukhyâ--called Mukhyâ (principal); âsyam--the mouth; vipanah--named Vipana; vâk--the faculty of speech; rasa-vit--named Rasajna (expert in tasting); rasah--the sense of taste.

> > TRANSLATION

> > The two doors named Nalini and Nalini should be known as the two nostrils, and the city named Saurabha represents aroma. The companion spoken of as Avadhuta is the sense of smell. The door called Mukhya is the mouth, and Vipana is the faculty of speech. Rasajna is the sense of taste.

> > ********

> > TEXT 12

> > âpano vyavahâro 'tra

> > citram andho bahûdanam

> > pitrhûr daksinah kama

> > uttaro devahûh smrtah

> > âpanah--named Âpana; vyavahârah--business of the tongue; atra--here; citram--of all varieties; andhah--eatables; bahûdanam--named Bahûdana; pitr-hûh--named Pitrhû; daksinah--right; karnah--ear; uttarah--left; deva-hûh--Devahû; smrtah--is called.

> > TRANSLATION

> > The city called Apana represents engagement of the tongue in speech, and Bahudana is the variety of foodstuffs. The right ear is called the gate of Pitrhu, and the left ear is called the gate of Devahu.

> > ********

> > TEXT 13

> > pravrttam ca nivrttam ca

> > sâstram pancâla-samjnitam

> > pitr-yânam deva-yânam

> > srotrâc chruta-dharâd vrajet

> > pravrttam--the process of sense enjoyment; ca--also; nivrttam--the process of detachment; ca--also; sâstram--scripture; pancâla--Pancâla; samjnitam--is described as; pitr-yânam--going to Pitrloka; deva-yânam--going to Devaloka; srotrât--by hearing; sruta-dharât--by the companion named Srutadhara; vrajet--one can be elevated.

> > TRANSLATION

> > Narada Muni continued: The city spoken of as Daksina-pancala represents the scriptures meant for directing pravrtti, the process of sense enjoyment in fruitive activities. The other city, named Uttara-pancala, represents the scriptures meant for decreasing fruitive activities and increasing knowledge. The living entity receives different kinds of knowledge by means of two ears, and some living entities are promoted to Pitrloka and some to Devaloka. All this is made possible by the two ears.

> > ********

> > TEXT 14

> > âsurî medhram arvâg-dvâr

> > vyavâyo grâminâm ratih

> > upastho durmadah prokto

> > nirrtir guda ucyate

> > âsurî--called Âsurî; medhram--the genital; arvâk--of the fools and rascals; dvâh--gate; vyavâyah--performing sexual affairs; grâminâm--of common men; ratih--attraction; upasthah--the faculty of procreation; durmadah--Durmada; proktah--is called; nirrtih--Nirrti; gudah--rectum; ucyate--is called.

> > TRANSLATION

> > The city called Gramaka, which is approached through the lower gate of Asuri [the genital], is meant for sex, which is very pleasing to common men who are simply fools and rascals. The faculty of procreation is called Durmada, and the rectum is called Nirrti.

> > ********

> > TEXT 15

> > vaisasam narakam pâyur

> > lubdhako 'ndhau tu me srnu

> > hasta-pâdau pumâms tâbhyâm

> > yukto yâti karoti ca

> > vaisasam--named Vaisasa; narakam--hell; pâyuh--the working sense in the rectum; lubdhakah--named Lubdhaka (very greedy); andhau--blind; tu--then; me--to me; srnu--listen; hasta-pâdau--hands and legs; pumân--the living entity; tâbhyâm--with them; yuktah--being engaged; yâti--goes; karoti--works; ca--and.

> > TRANSLATION

> > When it is said that Puranjana goes to Vaisasa, it is meant that he goes to hell. He is accompanied by Lubdhaka, which is the working sense in the rectum. Formerly I have also spoken of two blind associates. These associates should be understood to be the hands and legs. Being helped by the hands and legs, the living entity performs all kinds of work and moves hither and thither.

> > ********

> > TEXT 16

> > antah-puram ca hrdayam

> > visûcir mana ucyate

> > tatra moham prasâdam vâ

> > harsam prâpnoti tad-gunaih

> > antah-puram--private residence; ca--and; hrdayam--the heart; visûcih--the servant named Visûcîna; manah--the mind; ucyate--is said; tatra--there; moham--illusion; prasâdam--satisfaction; vâ--or; harsam--jubilation; prâpnoti--obtains; tat--of the mind; gunaih--by the modes of nature.

> > TRANSLATION

> > The word antah-pura refers to the heart. The word visucina, meaning "going everywhere," indicates the mind. Within the mind the living entity enjoys the effects of the modes of material nature. These effects sometimes cause illusion, sometimes satisfaction and sometimes jubilation.

> > ********

> > TEXT 17

> > yathâ yathâ vikriyate

> > gunâkto vikaroti vâ

> > tathâ tathopadrastâtmâ

> > tad-vrttîr anukâryate

> > yathâ yathâ--just as; vikriyate--is agitated; guna-aktah--associated with the modes of nature; vikaroti--as it does; vâ--or; tathâ tathâ--similarly; upadrastâ--observer; âtmâ--the soul; tat--of the intelligence; vrttîh--occupations; anukâryate--imitates.

> > TRANSLATION

> > Formerly it was explained that the Queen is one's intelligence. While one is awake or asleep, that intelligence creates different situations. Being influenced by contaminated intelligence, the living entity envisions something and simply imitates the actions and reactions of his intelligence.

> > ********

> > TEXT 18-20

> > deho rathas tv indriyâsvah

> > samvatsara-rayo 'gatih

> > dvi-karma-cakras tri-guna-

> > dhvajah pancâsu-bandhurah

> > mano-rasmir buddhi-sûto

> > hrn-nîdo dvandva-kûbarah

> > pancendriyârtha-praksepah

> > sapta-dhâtu-varûthakah

> > âkûtir vikramo bâhyo

> > mrga-trsnâm pradhâvati

> > ekâdasendriya-camûh

> > panca-sûnâ-vinoda-krt

> > dehah--body; rathah--chariot; tu--but; indriya--the knowledge-acquiring senses; asvah--the horses; samvatsara--total years; rayah--duration of life; agatih--without advancing; dvi--two; karma--activities; cakrah--wheels; tri--three; guna--modes of nature; dhvajah--flags; panca--five; asu--life airs; bandhurah--bondage;

> > manah--the mind; rasmih--rope; buddhi--intelligence; sûtah--chariot driver; hrt--heart; nîdah--sitting place; dvandva--duality; kûbarah--the posts for the harness; panca--five; indriya-artha--sense objects; praksepah--weapons; sapta--seven; dhâtu--elements; varûthakah--coverings;

> > âkûtih--attempts of the five working senses; vikramah--prowess or processes; bâhyah--external; mrga-trsnâm--false aspiration; pradhâvati--runs after; ekâdasa--eleven; indriya--senses; camûh--soldiers; panca--five; sûnâ--envy; vinoda--pleasure; krt--doing.

> > TRANSLATION

> > Narada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot's flags. The five types of life air constitute the living entity's bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.

> > ********

> > TEXT 21

> > samvatsaras candavegah

> > kâlo yenopalaksitah

> > tasyâhânîha gandharvâ

> > gandharvyo râtrayah smrtâh

> > haranty âyuh parikrântyâ

> > sasty-uttara-sata-trayam

> > samvatsarah--year; canda-vegah--called Candavega; kâlah--time; yena--by which; upalaksitah--symbolized; tasya--of the duration of life; ahâni--days; iha--in this life; gandharvâh--Gandharvas; gandharvyah--Gandharvî's; râtrayah--nights; smrtâh--are understood; haranti--they take away; âyuh--duration of life; parikrântyâ--by traveling; sasti--sixty; uttara--above; sata--hundred; trayam--three.

> > TRANSLATION

> > What was previously explained as Candavega, powerful time, is covered by days and nights, named Gandharvas and Gandharvis. The body's life-span is gradually reduced by the passage of days and nights, which number 360.

> > ********

> > TEXT 22

> > kâla-kanyâ jarâ sâksâl

> > lokas tâm nâbhinandati

> > svasâram jagrhe mrtyuh

> > ksayâya yavanesvarah

> > kâla-kanyâ--the daughter of Time; jarâ--old age; sâksât--directly; lokah--all living entities; tâm--her; na--never; abhinandati--welcome; svasâram--as his sister; jagrhe--accepted; mrtyuh--death; ksayâya--for destruction; yavana-îsvarah--the King of the Yavanas.

> > TRANSLATION

> > What was described as Kalakanya should be understood as old age. No one wants to accept old age, but Yavanesvara [Yavana-raja], who is death, accepts Jara [old age] as his sister.

> > ********

> > TEXT 23-25

> > âdhayo vyâdhayas tasya

> > sainikâ yavanâs carâh

> > bhûtopasargâsu-rayah

> > prajvâro dvi-vidho jvarah

> > evam bahu-vidhair duhkhair

> > daiva-bhûtâtma-sambhavaih

> > klisyamânah satam varsam

> > dehe dehî tamo-vrtah

> > prânendriya-mano-dharmân

> > âtmany adhyasya nirgunah

> > sete kâma-lavân dhyâyan

> > mamâham iti karma-krt

> > âdhayah--disturbances of the mind; vyâdhayah--disturbances of the body, or diseases; tasya--of Yavanesvara; sainikâh--soldiers; yavanâh--Yavanas; carâh--followers; bhûta--of living entities; upasarga--at the time of distress; âsu--very soon; rayah--very powerful; prajvârah--named Prajvâra; dvi-vidhah--two kinds; jvarah--fever;

> > evam--thus; bahu-vidhaih--of different varieties; duhkhaih--by tribulations; daiva--by providence; bhûta--by other living entities; âtma--by the body and mind; sambhavaih--produced; klisyamânah--subjected to sufferings; satam--hundred; varsam--years; dehe--in the body; dehî--the living entity; tamah-vrtah--covered by material existence;

> > prâna--of life; indriya--of the senses; manah--of the mind; dharmân--characteristics; âtmani--unto the soul; adhyasya--wrongly attributing; nirgunah--although transcendental; sete--lies down; kâma--of sense enjoyment; lavân--on fragments; dhyâyan--meditating; mama--mine; aham--I; iti--thus; karma-krt--the actor.

> > TRANSLATION

> > The followers of Yavanesvara [Yamaraja] are called the soldiers of death, and they are known as the various types of disturbances that pertain to the body and mind. Prajvara represents the two types of fever: extreme heat and extreme cold--typhoid and pneumonia. The living entity lying down within the body is disturbed by many tribulations pertaining to providence, to other living entities and to his own body and mind. Despite all kinds of tribulations, the living entity, subjected to the necessities of the body, mind and senses and suffering from various types of disease, is carried away by many plans due to his lust to enjoy the world. Although transcendental to this material existence, the living entity, out of ignorance, accepts all these material miseries under the pretext of false egoism ("I" and "mine"). In this way he lives for a hundred years within this body.

> > ********

> > TEXT 26-27

> > yadâtmânam avijnâya

> > bhagavantam param gurum

> > purusas tu visajjeta

> > gunesu prakrteh sva-drk

> > gunâbhimânî sa tadâ

> > karmâni kurute 'vasah

> > suklam krsnam lohitam vâ

> > yathâ-karmâbhijâyate

> > yadâ--when; âtmânam--the Supreme Soul; avijnâya--forgetting; bhagavantam--the Supreme Personality of Godhead; param--supreme; gurum--the instructor; purusah--the living entity; tu--then; visajjeta--gives himself up; gunesu--to the modes; prakrteh--of material nature; sva-drk--one who can see his own welfare;

> > guna-abhimânî--identified with the modes of nature; sah--he; tadâ--at that time; karmâni--fruitive activities; kurute--performs; avasah--spontaneously; suklam--white; krsnam--black; lohitam--red; vâ--or; yathâ--according to; karma--work; abhijâyate--takes birth.

> > TRANSLATION

> > The living entity by nature has minute independence to choose his own good or bad fortune, but when he forgets his supreme master, the Personality of Godhead, he gives himself up unto the modes of material nature. Being influenced by the modes of material nature, he identifies himself with the body and, for the interest of the body, becomes attached to various activities. Sometimes he is under the influence of the mode of ignorance, sometimes the mode of passion and sometimes the mode of goodness. The living entity thus gets different types of bodies under the modes of material nature.

> > ********

> > TEXT 28

> > suklât prakâsa-bhûisthâl

> > lokân âpnoti karhicit

> > duhkhodarkân kriyâyâsâms

> > tamah-sokotkatân kvacit

> > suklât--by goodness; prakâsa--by illumination; bhûisthân--characterized; lokân--planets; âpnoti--achieves; karhicit--sometimes; duhkha--distress; udarkân--having as the end result; kriyâ-âyâsan--full of laborious activities; tamah--darkness; soka--in lamentation; utkatân--abounding; kvacit--sometimes.

> > ********

> > TEXT 29

> > kvacit pumân kvacic ca strî

> > kvacin nobhayam andha-dhîh

> > devo manusyas tiryag vâ

> > yathâ-karma-gunam bhavah

> > kvacit--sometimes; pumân--male; kvacit--sometimes; ca--also; strî-female; kvacit--sometimes; na--not; ubhayam--both; andha--blind; dhî--he whose intelligence; devah--demigod; manusyah--human being; tiryak--animal, bird, beast; vâ--or; yathâ--according to; karma--of activities; gunam--the qualities; bhavah--birth.

> > TRANSLATION

> > Covered by the mode of ignorance in material nature, the living entity is sometimes a male, sometimes a female, sometimes a eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of nature.

> > ********

> > TEXT 30-31

> > ksut-parîo yathâ dîah

> > sârameyo grham grham

> > caran vindati yad-distam

> > dandam odanam eva vâ

> > tathâ kâmâsayo jîva

> > uccâvaca-pathâ bhraman

> > upary adho vâ madhye vâ

> > yâti distam priyâpriyam

> > ksut-parîah--overcome by hunger; yathâ--as; dînah--poor; sârameyah--a dog; grham--from one house; grham--to another house; caran--wandering; vindati--receives; yat--whose; dis tam--according to destiny; dandam--punishment; odanam--food; eva--certainly; vâ--or;

> > tathâ--similarly; kâma-âsayah--pursuing different types of desires; jîvah--the living entity; ucca--high; avaca--low; pathâ--on a path; bhraman--wandering; upari--high; adhah--low; vâ--or; madhye--in the middle; vâ--or; yâti--goes toward; distam--according to destiny; priya--pleasing; apriyam--not pleasing.

> > TRANSLATION

> > The living entity is exactly like a dog, who, overcome with hunger, goes from door to door for some food. According to his destiny, he sometimes receives punishment and is driven out and at other times receives a little food to eat. Similarly, the living entity, being influenced by so many desires, wanders in different species of life according to destiny. Sometimes he is high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell, sometimes to the middle planets, and so on.

> > ********

> > TEXT 32

> > duhkhesv ekatarenâpi

> > daiva-bhûtâtma-hetusu

> > jîvasya na vyavacchedah

> > syâc cet tat-tat-pratikriyâ

> > duhkhesu--in the matter of distresses; ekatarena--from one kind; api--even; daiva--providence; bhûta--other living entities; âtma--the body and mind; hetusu--on account of; jîvasya--of the living entity; na--never; vyavacchedah--stopping; syât--is possible; cet--although; tat-tat--of those miseries; pratikriyâ--counteraction.

> > TRANSLATION

> > The living entities are trying to counteract different miserable conditions pertaining to providence, other living entities or the body and mind. Still, they must remain conditioned by the laws of nature, despite all attempts to counter these laws.

> > ********

> > TEXT 33

> > yathâ hi puruso bhâram

> > sirasâ gurum udvahan

> > tam skandhena sa âdhatte

> > tathâ sarvâh pratikriyâh

> > yathâ--as; hi--certainly; purusah--a man; bhâram--a burden; sirasâ--on the head; gurum--heavy; udvahan--carrying; tam--that; skandhena--on the shoulder; sah--he; âdhatte--puts; tathâ--similarly; sarvâh--all; pratikriyâh--counteractions.

> > TRANSLATION

> > A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve himself of the burden. However, whatever process he devises to counteract the burden does nothing more than Put the same burden from one place to another.

> > ********

> > TEXT 34

> > naikântatah pratîkârah

> > karmanâm karma kevalam

> > dvayam hy avidyopasrtam

> > svapne svapna ivânagha

> > na--never; ekântatah--ultimately; pratîkârah--counteraction; karmanâm--of different activities; karma--another activity; kevalam--only; dvayam--both; hi--because; avidyâ--due to illusion; upasrtam--accepted; svapne--in a dream; svapnah--a dream; iva--like; anagha--O you who are free from sinful activities.

> > TRANSLATION

> > Narada continued: O you who are free from all sinful activity! No one can counteract the effects of fruitive activity simply by manufacturing a different activity devoid of Krsna consciousness. All such activity is due to our ignorance. When we have a troublesome dream, we cannot relieve it with a troublesome hallucination. One can counteract a dream only by awaking. Similarly, our material existence is due to our ignorance and illusion. Unless we awaken to Krsna consciousness, we cannot be relieved of such dreams. For the ultimate solution to all problems, we must awaken to Krsna consciousness.

> > ********

> > TEXT 35

> > arthe hy avidyamâne 'pi

> > samsrtir na nivartate

> > manasâ linga-rûpena

> > svapne vicarato yathâ

> > arthe--factual cause; hi--certainly; avidyamâne--not existing; api--although; samsrtih--material existence; na--not; nivartate--ceases; manasâ--by the mind; linga-rûpena--by subtle form; svapne--in a dream; vicaratah--acting; yathâ--as.

> > TRANSLATION

> > Sometimes we suffer because we see a tiger in a dream or a snake in a vision, but actually there is neither a tiger nor a snake. Thus we create some situation in a subtle form and suffer the consequences. These sufferings cannot be mitigated unless we are awakened from our dream.

> > ********

> > TEXT 36-37

> > athâtmano 'rtha-bhûtasya

> > yato 'nartha-paramparâ

> > samsrtis tad-vyavacchedo

> > bhaktyâ paramayâ gurau

> > vâsudeve bhagavati

> > bhakti-yogah samâhitah

> > sadhrîcînena vairâgyam

> > jnânam ca janayisyati

> > atha--therefore; âtmanah--of the living entity; artha-bhûtasya--having his real interest; yatah--from which; anartha--of all unwanted things; param-parâ--a series one after another; samsrtih--material existence; tat--of that; vyavacchedah--stopping; bhaktyâ--by devotional service; paramayâ--unalloyed; gurau--unto the Supreme Lord or His representative;

> > vâsudeve--Vâsudeva; bhagavati--the Supreme Personality of Godhead; bhakti-yogah--devotional service; samâhitah--applied; sadhrîcînena--completely; vairâgyam--detachment; jnânam--full knowledge; ca--and; janayisyati--will cause to become manifest.

> > TRANSLATION

> > The real interest of the living entity is to get out of the nescience that causes him to endure repeated birth and death. The only remedy is to surrender unto the Supreme Personality of Godhead through His representative. Unless one renders devotional service unto the Supreme Personality of Godhead, Vasudeva, one cannot possibly become completely detached from this material world, nor can he possibly manifest real knowledge.

> > ********

> > TEXT 38

> > so 'cirâd eva râjarse

> > syâd acyuta-kathâsrayah

> > srnvatah sraddadhânasya

> > nityadâ syâd adhîyatah

> > sah--that; acirât--very soon; eva--certainly; râja-rse--O best of kings; syât--becomes; acyuta--of the Supreme Personality of Godhead; kathâ--narrations; âsrayah--depending on; srnvatah--of one who is hearing; sraddadhânasya--faithful; nityadâ--always; syât--becomes; adhîyatah--by cultivation.

> > TRANSLATION

> > O best of kings, one who is faithful, who is always hearing the glories of the Supreme Personality of Godhead, who is always engaged in the culture of Krsna consciousness and in hearing of the Lord's activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.

> > ********

> > TEXT 39-40

> > yatra bhâgavatâ râjan

> > sâdhavo visâdâsayâh

> > bhagavad-gunânukathana-

> > sravana-vyagra-cetasah

> > tasmin mahan-mukharitâ madhubhic-caritra-

> > pîyûsa-sesa-saritah paritah sravanti

> > tâ ye pibanty avitrso nrpa gâdha-kamais

> > tân na sprsanty asana-trd-bhaya-soka-mohâh

> > yatra--where; bhâgavatâh--great devotees; râjan--O King; sâdhavah--saintly persons; visâda-âsayâh--broad-minded; bhagavat--of the Supreme Personality of Godhead; guna--the qualities; anukathana--to regularly recite; sravana--to hear; vyagra--eager; cetasah--whose consciousness;

> > tasmin--there; mahat--of great saintly persons; mukharitâh--emanating from the mouths; madhu-bhit--of the killer of the Madhu demon; caritra--the activities or the character; pîyûsa--of nectar; sesa--surplus; saritah--rivers; paritah--all around; sravanti--flow; tâh--all of them; ye--they who; pibanti--drink; avitrsah--without being satisfied; nrpa--O King; gâdha--attentive; karnaih--with their ears; tân--them; na--never; sprsanti--touch; asana--hunger; trt--thirst; bhaya--fear; soka--lamentation; mohâh--illusion.

> > TRANSLATION

> > My dear King, in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life--namely hunger and thirst--and become immune to all kinds of fear, lamentation and illusion.

> > ********

> > TEXT 41

> > etair upadruto nityam

> > jîva-lokah svabhâvajaih

> > na karoti harer nûnam

> > kathâmrta-nidau ratim

> > etaih--by these; upadrutah--disturbed; nityam--always; jîva-lokah--the conditioned soul in the material world; sva-bhâva jaih--natural; na karoti--does not do; hareh--of the Supreme Personality of Godhead; nûnam--certainly; kathâ--of the words; amrta--of nectar; nidhau--in the ocean; ratim--attachment.

> > TRANSLATION

> > Because the conditioned soul is always disturbed by the bodily necessities such as hunger and thirst, he has very little time to cultivate attachment to hearing the nectarean words of the Supreme Personality of Godhead.

> > ********

> > TEXT 42-44

> > prajâpati-patih sâksâd

> > bhagavân giriso manuh

> > daksâdayah prajâdhyaksâ

> > naisthikâh sanakâdayah

> > marîcir atry-angirasau

> > pulastyah pulahah kratuh

> > bhrgur vasistha ity ete

> > mad-antâ brahma-vâdinah

> > adyâpi vâcas-patayas

> > tapo-vidyâ-samâdhibhih

> > pasyanto 'pi na pasyanti

> > pasyantam paramesvaram

> > prajâpati-patih--Brahmâ, the father of all progenitors; sâksât--directly; bhagavân--the most powerful; girisah--Lord Siva; manuh--Manu; daksa-âdayah--headed by King Daksa; prajâ-adhyaksâh--the rulers of humankind; naisthikâh--the strong brahmacârî's; sanaka-âdayah--headed by Sanaka;

> > marîcih--Marîci; atri-angirasau--Atri and Angirâ; pulastyah--Pulastya; pulahah--Pulaha; kratuh--Kratu; bhrguh--Bhrgu; vasisthah--Vasistha; iti--thus; ete--all of them; mat-antâh--ending with me; brahma-vâdinah--brâhmana's, speakers on Vedic literature;

> > adya api--up to date; vâcah-patayah--masters of speaking; tapah--austerities; vidyâ--knowledge; samâdhibhih--and by meditation; pasyantah--observing; api--although; na pasyanti--do not observe; pasyantam--the one who sees; parama-îsvaram--the Supreme Personality of Godhead.

> > TRANSLATION

> > The most powerful Lord Brahma, the father of all progenitors; Lord Siva; Manu, Daksa and the other rulers of humankind; the four saintly first-class brahmacaris headed by Sanaka and Sanatana; the great sages Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu and Vasistha; and my humble self [Narada] are all stalwart brahmanas who can speak authoritatively on Vedic literature. We are very powerful because of austerities, meditation and education. Nonetheless, even after inquiring about the Supreme Personality of Godhead, whom we always see, we do not know perfectly about Him.

> > ********

> > TEXT 45

> > sabda-brahmani duspâre

> > caranta uru-vistare

> > mantra-lingair vyavacchinnam

> > bhajanto na viduh param

> > sabda-brahmani--in the Vedic literature; duspâre--unlimited; carantah--being engaged; uru--greatly; vistare--expansive; mantra--of Vedic hymns; lingaih--by the symptoms; vyavacchinnam--partially powerful (the demigods); bhajantah--worshiping; na viduh--they do not know; param--the Supreme.

> > TRANSLATION

> > Despite the cultivation of Vedic knowledge, which is unlimited, and the worship of different demigods by the symptoms of Vedic mantras, demigod worship does not help one to understand the supreme powerful Personality of Godhead.

> > ********

> > SPECIAL NOTE:, and the remaining two verses appear after verse 79.

> > ********

> > TEXT 1a-2a

> > sarvesâm eva jantûnâm

> > satatam deha-posane

> > asti prajnâ samâyattâ

> > ko visesas tadâ nrnâm

> > labdhvehânte manusyatvam

> > hitvâ dehâdy-asad-graham

> > âtma-srtyâ vihâyedam

> > jîvâtmâ sa visisyate

> > sarvesâm--all; eva--certainly; jantûnâm--of animals; satatam--always; deha-posane--to maintain the body; asti--there is; prajnâ--intelligence; samâyattâ--resting on; kah--what; visesah--difference; tadâ--then; nrnâm--of the human beings;

> > labdhvâ--having attained; iha--here; ante--at the end of many births; manusyatvam--a human life; hitvâ--after giving up; deha-âdi--in the gross and subtle body; asat-graham--an incorrect conception of life; âtma--of spiritual knowledge; srtyâ--by the path; vihâya--having abandoned; idam--this body; jîva-âtmâ--the individual spirit soul; sah--that; visisyate--becomes prominent.

> > TRANSLATION

> > A desire to maintain body, wife and children is also observed in animal society. The animals have full intelligence to manage such affairs. If a human being is simply advanced in this respect, what is the difference between him and an animal? One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. A learned man who gives up the bodily conception of life, both gross and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual spirit soul, as the Supreme Lord is also.

> > ********

> > TEXT 46

> > yadâ yasyânugrhnâti

> > bhagavân âtma-bhâvitah

> > sa jahâti matim loke

> > vede ca parinisthitâm

> > yadâ--when; yasya--whom; anugrhnâti--favors by causeless mercy; bhagavân--the Supreme Personality of Godhead; âtma-bhâvitah--realized by a devotee; sah--such a devotee; jahâti--gives up; matim--consciousness; loke--in the material world; vede--in the Vedic functions; ca--also; parinisthitâm--fixed.

> > TRANSLATION

> > When a person is fully engaged in devotional service, he is favored by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas.

> > ********

> > TEXT 47

> > tasmât karmasu barhismann

> > ajnânâd artha-kâsisu

> > mârtha-drstim krthâh srotra-

> > sparsisv asprsta-vastusu

> > tasmât--therefore; karmasu--in fruitive activities; barhisman--O King Prâcînabarhisat; ajnânât--out of ignorance; artha-kâsisu--in the glittering fruitive result; mâ--never; artha-drstim--considering to be the aim of life; krthâh--do; srotra-sparsisu--pleasing to the ear; asprsta--without touching; vastusu--real interest.

> > TRANSLATION

> > My dear King Barhisman, you should never out of ignorance take to the Vedic rituals or to fruitive activity, which may be pleasing to hear about or which may appear to be the goal of self-interest. You should never take these to be the ultimate goal of life.

> > ********

> > TEXT 48

> > svam lokam na vidus te vai

> > yatra devo janârdanah

> > âhur dhûmra-dhiyo vedam

> > sakarmakam atad-vidah

> > svam--own; lokam--abode; na--never; viduh--know; te--such persons; vai--certainly; yatra--where; devah--the Supreme Personality of Godhead; janârdanah--Krsna, or Visnu; âhuh--speak; dhûmra-dhiyah--the less intelligent class of men; vedam--the four Vedas; sa-karmakam--full of ritualistic ceremonies; a-tat-vidah--persons who are not in knowledge.

> > TRANSLATION

> > Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not know that the purpose of the Vedas is to understand one's own home, where the Supreme Personality of Godhead lives. Not being interested in their real home, they are illusioned and search after other homes.

> > ********

> > TEXT 49

> > âstîrya darbhaih prâg-agraih

> > kârtsnyena ksiti-mandalam

> > stabdho brhad-vadhân mânî

> > karma nâvaisi yat param

> > tat karma hari-tosam yat

> > sâ vidyâ tan-matir yayâ

> > âstîrya--having covered; darbhaih--by kusa grass; prâk-agraih--with the points facing east; kârtsnyena--altogether; ksiti-mandalam--the surface of the world; stabdhah--proud upstart; brhat--great; vadhât--by killing; mânî--thinking yourself very important; karma--activity; na avaisi--you do not know; yat--which; param--supreme; tat--that; karma--activity; hari-tosam--satisfying the Supreme Lord; yat--which; sâ--that; vidyâ--education; tat--unto the Lord; matih--consciousness; yayâ--by which.

> > TRANSLATION

> > My dear King, the entire world is covered with the sharp points of kusa grass, and on the strength of this you have become proud because you have killed various types of animals in sacrifices. Because of your foolishness, you do not know that devotional service is the only way one can please the Supreme Personality of Godhead. You cannot understand this fact. Your only activities should be those that can please the Personality of Godhead. Our education should be such that we can become elevated to Krsna consciousness.

> > ********

> > TEXT 50

> > harir deha-bhrtâm âtmâ

> > svayam prakrtir îsvarah

> > tat-pâda-mûlam saranam

> > yatah ksemo nrnâm iha

> > harih--Srî Hari; deha-bhrtâm--of living entities who have accepted material bodies; âtmâ--the Supersoul; svayam--Himself; prakrtih--material nature; îsvarah--the controller; tat--His; pâda-mûlam--feet; saranam--shelter; yatah--from which; ksemah--good fortune; nrnâm--of men; iha--in this world.

> > TRANSLATION

> > Sri Hari, the Supreme Personality of Godhead, is the Supersoul and guide of all living entities who have accepted material bodies within this world. He is the supreme controller of all material activities in material nature. He is also our best friend, and everyone should take shelter at His lotus feet. In doing so, one's life will be auspicious.

> > ********

> > TEXT 51

> > sa vai priyatamas câtmâ

> > yato na bhayam anv api

> > iti veda sa vai vidvân

> > yo vidvân sa gurur harih

> > sah--He; vai--certainly; priya-tamah--the most dear; ca--also; âtmâ--Supersoul; yatah--from whom; na--never; bhayam--fear; anu--little; api--even; iti--thus; veda--(one who) knows; sah--he; vai--certainly; vidvan--educated; yah--he who; vidvân--educated; sah--he; guruh--spiritual master; harih--not different from the Lord.

> > TRANSLATION

> > One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Krsna, is not different from Krsna.

> > ********

> > TEXT 52

> > nârada uvâca

> > prasna evam hi sanchinno

> > bhavatah purusarsabha

> > atra me vadato guhyam

> > nisâmaya suniscitam

> > nâradah uvâca--Nârada said; prasnah--question; evam--thus; hi--certainly; sanchinnah--answered; bhavatah--your; purusa-rsabha--O great personality; atra--here; me vadatah--as I am speaking; guhyam--confidential; nisâmaya--hear; suniscitam--perfectly ascertained.

> > TRANSLATION

> > The great saint Narada continued: O great personality, I have replied properly about all that you have asked me. Now hear another narration that is accepted by saintly persons and is very confidential.

> > ********

> > TEXT 53

> > ksudram caram sumanasâm sarane mithitvâ

> > raktam sadanghri-gana-sâmasu lubdha-karnam

> > agre vrkân asu-trpo 'viganayya yântam

> > prsthe mrgam mrgaya lubdhaka-bâna-bhinnam

> > ksudram--on grass; caram--grazing; sumanasâm--of a beautiful flower garden; sarane--under the protection; mithitvâ--being united with a woman; raktam--attached; sat-anghri--of bumblebees; gana--of groups; sâmasu--to the singing; lubdha-karnam--whose ear is attracted; agre--in front; vrkân--tigers; asu-trpah--who live at the cost of another's life; aviganayya--neglecting; yântam--moving; prsthe--behind; mrgam--the deer; mrgaya--search out; lubdhaka--of a hunter; bâna--by the arrows; bhinnam--liable to be pierced.

> > TRANSLATION

> > My dear King, please search out that deer who is engaged in eating grass in a very nice flower garden along with his wife. That deer is very much attached to his business, and he is enjoying the sweet singing of the bumblebees in his garden. Just try to understand his position. He is unaware that before him is a tiger, which is accustomed to living at the cost of another's flesh. Behind the deer is a hunter, who is threatening to pierce him with sharp arrows. Thus the deer's death is imminent.

> > ********

> > TEXT 54

> > sumanah-sama-dharmanâm strînâm sarana âsrame puspa-madhu-gandhavat

> > ksudratamam kâmya-karma-vipâkajam kâma-sukha-lavam

> > jaihvyaupasthyâdi vicinvantam mithunî-bhûya tad-abhinivesita-

> > manasam sadanghri-gana-sâma-gîtavad atimanohara-vanitâdi-

> > janâlâpesv atitarâm atipralobhita-karnam agre vrka-yûthavad âtmana

> > âyur harato 'ho-râtrân tân kâla-lava-visesân aviganayya grhesu

> > viharantam prsthata eva paroksam anupravrtto lubdhakah krtânto 'ntah

> > sarena yam iha parâvidhyati tam imam âtmânam aho râjan bhinna-

> > hrdayam drastum arhasîti.

> > sumanah--flowers; sama-dharmanâm--exactly like; strînâm--of women; sarane--in the shelter; âsrame--household life; puspa--in flowers; madhu--of honey; gandha--the aroma; vat--like; ksudratamam--most insignificant; kâmya--desired; karma--of activities; vipâka jam--obtained as a result; kâma-sukha--of sense gratification; lavam--a fragment; jaihvya--enjoyment of the tongue; aupasthya--sex enjoyment; âdi--beginning with; vicinvantam--always thinking of; mithunî-bhûya--engaging in sex life; tat--in his wife; abhinivesita--always absorbed; manasam--whose mind; sat-anghri--of bumblebees; gana--of crowds; sâma--gentle; gîta--the chanting; vat--like; ati--very; manohara--attractive; vanitâ-âdi--beginning with the wife; jana--of people; âlâpesu--to the talks; atitarâm--excessively; ati--very much; pralobhita--attracted; karnam--whose ears; agre--in front; vrka-yûtha--a group of tigers; vat--like; âtmanah--of one's self; âyuh--span of life; haratah--taking away; ahah-râtrân--days and nights; tân--all of them; kâla-lava-visesân--the moments of time; aviganayya--without considering; grhesu--in household life; viharantam--enjoying; prsthatah--from the back; eva--certainly; paroksam--without being seen; anupravrttah--following behind; lubdhakah--the hunter; krta-antah--the superintendent of death; antah--in the heart; sarena--by an arrow; yam--whom; iha--in this world; pâravidhyati--pierces; tam--that; imam--this; âtmânam--yourself; aho râjan--O King; bhinna-hrdayam--whose heart is pierced; drastum--to see; arhasi--you ought; iti--thus.

> > TRANSLATION

> > My dear King, woman, who is very attractive in the beginning but in the end very disturbing, is exactly like the flower, which is attractive in the beginning and detestable at the end. With woman, the living entity is entangled with lusty desires, and he enjoys sex, just as one enjoys the aroma of a flower. He thus enjoys a life of sense gratification--from his tongue to his genitals--and in this way the living entity considers himself very happy in family life. United with his wife, he always remains absorbed in such thoughts. He feels great pleasure in hearing the talks of his wife and children, which are like the sweet humming of bumblebees that collect honey from flower to flower. He forgets that before him is time, which is taking away his life-span with the passing of day and night. He does not see the gradual diminishing of his life, nor does he care about the superintendent of death, who is trying to kill him from behind. Just try to understand this. You are in a precarious position and are threatened from all sides.

> > ********

> > TEXT 55

> > sa tvam vicaksya mrga-cestitam âtmano 'ntas

> > cittam niyaccha hrdi karna-dhunîm ca citte

> > jahy anganâsramam asattama-yûtha-gâtham

> > prînîhi hamsa-saranam virama kramena

> > sah--that very person; tvam--you; vicaksya--considering; mrga-cestitam--the activities of the deer; âtmanah--of the self; antah--within; cittam--consciousness; niyaccha--fix; hrdi--in the heart; karna-dhunîm--aural reception; ca--and; citte--unto the consciousness; jahi--give up; anganâ-âsramam--household life; asat-tama--most abominable; yûtha-gâtham--full of stories of man and woman; prînîhi--just accept; hamsa-saranam--the shelter of the liberated souls; virama--become detached; kramena--gradually.

> > TRANSLATION

> > My dear King, just try to understand the allegorical position of the deer. Be fully conscious of yourself, and give up the pleasure of hearing about promotion to heavenly planets by fruitive activity. Give up household life, which is full of sex, as well as stories about such things, and take shelter of the Supreme Personality of Godhead through the mercy of the liberated souls. In this way, please give up your attraction for material existence.

> > ********

> > TEXT 56

> > râjovâca

> > srutam anvîksitam brahman

> > bhagavân yad abhâsata

> > naitaj jânanty upâdhyâyâh

> > kim na brûyur vidur yadi

> > râjâ uvâca--the King said; srutam--was heard; anvîksitam--was considered; brahman--O brâhmana; bhagavân--the most powerful; yat--which; abhâsata--you have spoken; na--not; etat--this; jânanti--do know; upâdhyâyâh--the teachers of fruitive activities; kim--why; na brûyuh--they did not instruct; viduh--they understood; yadi--if.

> > TRANSLATION

> > The King replied: My dear brahmana, whatever you have said I have heard with great attention and, considering all of it, have come to the conclusion that the acaryas [teachers] who engaged me in fruitive activity did not know this confidential knowledge. If they were aware of it, why did they not explain it to me?

> > ********

> > TEXT 57

> > samsayo 'tra tu me vipra

> > sanchinnas tat-krto mahân

> > rsayo 'pi hi muhyanti

> > yatra nendriya-vrttayah

> > samsayah--doubt; atra--here; tu--but; me--my; vipra--O brâhmana; sanchinnah--cleared; tat-krtah--done by that; mahân--very great; rsayah--the great sages; api--even; hi--certainly; muhyanti--are bewildered; yatra--where; na--not; indriya--of the senses; vrttayah--activities.

> > TRANSLATION

> > My dear brahmana, there are contradictions between your instructions and those of my spiritual teachers who engaged me in fruitive activities. I now can understand the distinction between devotional service, knowledge and renunciation. I had some doubts about them, but you have now very kindly dissipated all these doubts. I can now understand how even the great sages are bewildered by the real purpose of life. Of course, there is no question of sense gratification.

> > ********

> > TEXT 58

> > karmâny ârabhate yena

> > pumân iha vihâya tam

> > amutrânyena dehena

> > justâni sa yad asnute

> > karmâni--fruitive activities; ârabhate--begins to perform; yena--by which; pumân--a living entity; iha--in this life; vihâya--giving up; tam--that; amutra--in the next life; anyena--another; dehena--by a body; justâni--the results; sah--he; yat--that; asnute--enjoys.

> > TRANSLATION

> > The results of whatever a living entity does in this life are enjoyed in the next life.

> > ********

> > TEXT 59

> > iti veda-vidâm vâdah

> > srûyate tatra tatra ha

> > karma yat kriyate proktam

> > paroksam na prakâsate

> > iti--thus; veda-vidâm--of persons who know the Vedic conclusions; vâdah--the thesis; srûyate--is heard; tatra tatra--here and there; ha--certainly; karma--the activity; yat--what; kriyate--is performed; proktam--as it was said; paroksam--unknown; na prakâsate--is not directly manifested.

> > TRANSLATION

> > The expert knowers of the Vedic conclusions say that one enjoys or suffers the results of his past activities. But practically it is seen that the body that performed the work in the last birth is already lost. So how is it possible to enjoy or suffer the reactions of that work in a different body?

> > ********

> > TEXT 60

> > nârada uvâca

> > yenaivârabhate karma

> > tenaivâmutra tat pumân

> > bhunkte hy avyavadhânena

> > lingena manasâ svayam

> > nâradah uvâca--Nârada said; yena--by which; eva--certainly; ârabhate--begins; karma--fruitive activities; tena--by that body; eva--certainly; amutra--in the next life; tat--that; pumân--the living entity; bhunkte--enjoys; hi--because; avyavadhânena--without any change; lingena--by the subtle body; manasâ--by the mind; svayam--personally.

> > TRANSLATION

> > The great sage Narada continued: The living entity acts in a gross body in this life. This body is forced to act by the subtle body, composed of mind, intelligence and ego. After the gross body is lost, the subtle body is still there to enjoy or suffer. Thus there is no change.

> > ********

> > TEXT 61

> > sayânam imam utsrjya

> > svasantam puruso yathâ

> > karmâtmany âhitam bhunkte

> > tâdrsenetarena vâ

> > sayânam--lying down on a bed; imam--this body; utsrjya--after giving up; svasantam--breathing; purusah--the living entity; yathâ--as; karma--activity; âtmani--in the mind; âhitam--executed; bhunkte--enjoys; tâdrsena--by a similar body; itarena--by a different body; vâ--or.

> > TRANSLATION

> > The living entity, while dreaming, gives up the actual living body. Through the activities of his mind and intelligence, he acts in another body, either as a god or a dog. After giving up this gross body, the living entity enters either an animal body or a demigod's body on this planet or on another planet. He thus enjoys the results of the actions of his past life.

> > ********

> > TEXT 62

> > mamaite manasâ yad yad

> > asâv aham iti bruvan

> > grhnîyât tat pumân râddham

> > karma yena punar bhavah

> > mama--mind; ete--all these; manasâ--by the mind; yat yat--whatever; asau--that; aham--I (am); iti--thus; bruvan--accepting; grhnîyât--takes with him; tat--that; pumân--the living entity; râddham--perfected; karma--work; yena--by which; punah--again; bhavah--material existence.

> > TRANSLATION

> > The living entity labors under the bodily conception of "I am this, I am that. My duty is this, and therefore I shall do it." These are all mental impressions, and all these activities are temporary; nonetheless, by the grace of the Supreme Personality of Godhead, the living entity gets a chance to execute all his mental concoctions. Thus he gets another body.

> > ********

> > TEXT 63

> > yathânumîyate cittam

> > ubhayair indriyehitaih

> > evam prâg-dehajam karma

> > laksyate citta-vrttibhih

> > yathâ--as; anumîyate--can be imagined; cittam--one's consciousness or mental condition; ubhayaih--both; indriya--of the senses; îhitaih--by the activities; evam--similarly; prâk--previous; dehajam--performed by the body; karma--activities; laksyate--can be perceived; citta--of consciousness; vrttibhih--by the occupations.

> > TRANSLATION

> > One can understand the mental or conscious position of a living entity by the activities of two kinds of senses--the knowledge-acquiring senses and the executive senses. Similarly, by the mental condition or consciousness of a person, one can understand his position in the previous life.

> > ********

> > TEXT 64

> > nânubhûtam kva cânena

> > dehenâdrstam asrutam

> > kadâcid upalabhyeta

> > yad rûpam yâdrg âtmani

> > na--never; anubhûtam--experienced; kva--at any time; ca--also; anena dehena--by this body; adrstam--never seen; asrutam--never heard; kadâcit--sometimes; upalabhyeta--may be experienced; yat--which; rûpam--form; yâdrk--whatever kind; âtmani--in the mind.

> > TRANSLATION

> > Sometimes we suddenly experience something that was never experienced in the present body by sight or hearing. Sometimes we see such things suddenly in dreams.

> > ********

> > TEXT 65

> > tenâsya tâdrsam râjal

> > lingino deha-sambhavam

> > sraddhatsvânanubhûto 'rtho

> > na manah sprastum arhati

> > tena--therefore; asya--of the living entity; tâdrsam--like that; râjan--O King; linginah--who has a subtle mental covering; deha-sambhavam--produced in the previous body; sraddhatsva--accept it as fact; ananubhûtah--not perceived; arthah--a thing; na--never; manah--in the mind; sprastum--to manifest; arhati--is able.

> > TRANSLATION

> > Therefore, my dear King, the living entity, who has a subtle mental covering, develops all kinds of thoughts and images because of his previous body. Take this from me as certain. There is no possibility of concocting anything mentally without having perceived it in the previous body.

> > ********

> > TEXT 66

> > mana eva manusyasya

> > pûrva-rûpâni samsati

> > bhavisyatas ca bhadram te

> > tathaiva na bhavisyatah

> > manah--the mind; eva--certainly; manusyasya--of a man; pûrva--past; rûpâni--forms; samsati--indicates; bhavisyatah--of one who will take birth; ca--also; bhadram--good fortune; te--unto you; tathâ--thus; eva--certainly; na--not; bhavisyatah--of one who will take birth.

> > TRANSLATION

> > O King, all good fortune unto you! The mind is the cause of the living entity's attaining a certain type of body in accordance with his association with material nature. According to one's mental composition, one can understand what the living entity was in his past life as well as what kind of body he will have in the future. Thus the mind indicates the past and future bodies.

> > ********

> > TEXT 67

> > adrstam asrutam câtra

> > kvacin manasi drsyate

> > yathâ tathânumantavyam

> > desa-kâla-kriyâsrayam

> > adrstam--never experienced; asrutam--never heard; ca--and; atra--in this life; kvacit--at some time; manasi--in the mind; drsyate--is visible; yathâ--as; tathâ--accordingly; anumantavyam--to be understood; desa--place; kâla--time; kriyâ--activity; âsrayam--depending on.

> > TRANSLATION

> > Sometimes in a dream we see something never experienced or heard of in this life, but all these incidents have been experienced at different times, in different places and in different conditions.

> > ********

> > TEXT 68

> > sarve kramânurodhena

> > manasîndriya-gocarâh

> > âyânti bahuso yânti

> > sarve samanaso janâh

> > sarve--all; krama-anurodhena--in order of chronology; manasi--in the mind; indriya--by the senses; gocarâh--experienced; âyânti--come; bahusah--in many ways; yânti--go away; sarve--all; samanasah--with a mind; janâh--living entities.

> > TRANSLATION

> > The mind of the living entity continues to exist in various gross bodies, and according to one's desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before.

> > ********

> > TEXT 69

> > sattvaika-nisthe manasi

> > bhagavat-pârsva-vartini

> > tamas candramasîvedam

> > uparajyâvabhâsate

> > sattva-eka-nisthe--in full Krsna consciousness; manasi--in a mind; bhagavat--with the Supreme Personality of Godhead; pârsva-vartini--being constantly associated; tamah--the dark planet; candramasi--in the moon; iva--like; idam--this cosmic manifestation; uparajya--being connected; avabhâsate--becomes manifest.

> > ********

> > TEXT 70

> > nâham mameti bhâvo 'yam

> > puruse vyavadhîyate

> > yâvad buddhi-mano-'ksârtha-

> > guna-vyûho hy anâdimân

> > na--not; aham--I; mama--mine; iti--thus; bhâvah--consciousness; ayam--this; puruse--in the living entity; vyavadhîyate--is separated; yâvat--so long; buddhi--intelligence; manah--mind; aksa--senses; artha--sense objects; guna--of the material qualities; vyûhah--a manifestation; hi--certainly; anâdi-mân--the subtle body (existing since time immemorial).

> > TRANSLATION

> > As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well.

> > ********

> > TEXT 71

> > supti-mûrcchopatâpesu

> > prânâyana-vighâtatah

> > nehate 'ham iti jnânam

> > mrtyu-prajvârayor api

> > supti--in deep sleep; mûrccha--fainting; upatâpesu--or in great shock; prâna-ayana--of the movement of the life air; vighâtatah--from prevention; na--not; îhate--thinks of; aham--I; iti--thus; jnânam--knowledge; mrtyu--while dying; prajvârayoh--or during high fever; api--also.

> > TRANSLATION

> > When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self.

> > ********

> > TEXT 72

> > garbhe bâlye 'py apauskalyâd

> > ekâdasa-vidham tadâ

> > lingam na drsyate yûnah

> > kuhvâm candramaso yathâ

> > garbhe--in the womb; bâlye--in boyhood; api--also; apauskalyât--because of immaturity; ekâdasa--the ten senses and the mind; vidham--in the form of; tadâ--at that time; lingam--the subtle body or false ego; na--not; drsyate--is visible; yûnah--of a youth; kuhvâm--during the dark-moon night; candramasah--the moon; yathâ--as.

> > TRANSLATION

> > When one is a youth, all the ten senses and the mind are completely visible. However, in the mother's womb or in the boyhood state, the sense organs and the mind remain covered, just as the full moon is covered by the darkness of the dark-moon night.

> > ********

> > TEXT 73

> > arthe hy avidyamâne 'pi

> > samsrtir na nivartate

> > dhyâyato visayân asya

> > svapne 'narthâgamo yathâ

> > arthe--sense objects; hi--certainly; avidyamâne--not being present; api--although; samsrtih--material existence; na--never; nivartate--ceases; dhyâyatah--meditating; visayân--on sense objects; asya--of the living being; svapne--in dream; anartha--of unwanted things; âgamah--appearance; yathâ--as.

> > TRANSLATION

> > When the living entity dreams, the sense objects are not actually present. However, because one has associated with the sense objects, they become manifest. Similarly, the living entity with undeveloped senses does not cease to exist materially, even though he may not be exactly in contact with the sense objects.

> > ********

> > TEXT 74

> > evam panca-vidham lingam

> > tri-vrt sodasa-vistrtam

> > esa cetanayâ yukto

> > jîva ity abhidhîyate

> > evam--thus; panca-vidham--the five sense objects; lingam--the subtle body; tri-vrt--influenced by the three modes; sodasa--sixteen; vistrtam--expanded; esah--this; cetanayâ--with the living entity; yuktah--combined; jîvah--the conditioned soul; iti--thus; abhidhîyate--is understood.

> > TRANSLATION

> > The five sense objects, the five sense organs, the five knowledge-acquiring senses and the mind are the sixteen material expansions. These combine with the living entity and are influenced by the three modes of material nature. Thus the existence of the conditioned soul is understood.

> > ********

> > TEXT 75

> > anena puruso dehân

> > upâdatte vimuncati

> > harsam sokam bhayam duhkham

> > sukham cânena vindati

> > anena--by this process; purusah--the living entity; dehân--gross bodies; upâdatte--achieves; vimuncati--gives up; harsam--enjoyment; sokam--lamentation; bhayam--fear; duhkham--unhappiness; sukham--happiness; ca--also; anena--by the gross body; vindati--enjoys.

> > TRANSLATION

> > By virtue of the processes of the subtle body, the living entity develops and gives up gross bodies. This is known as the transmigration of the soul. Thus the soul becomes subjected to different types of so-called enjoyment, lamentation, fear, happiness and unhappiness.

> > ********

> > TEXT 76-77

> > yathâ trna jalûkeyam

> > nâpayâty apayâti ca

> > na tyajen mriyamâno 'pi

> > prâg-dehâbhimatim janah

> > yâvad anyam na vindeta

> > vyavadhânena karmanâm

> > mana eva manusyendra

> > bhûtânâm bhava-bhâvanam

> > yathâ--as; trna jalûkâ--caterpillar; iyam--this; na apayâti--does not go; apayâti--goes; ca--also; na--not; tyajet--gives up; mriyamânah--at the point of death; api--even; prâk--former; deha--with the body; abhimatim--identification;

> > janah--a person; yâvat--so long as; anyam--another; na--not; vindeta--obtains; vyavadhânena--by the termination; karmanâm--of fruitive activities; manah--the mind; eva--certainly; manusya-indra--O ruler of men; bhûtânâm--of all living entities; bhava--of material existence; bhâvanam--the cause.

> > TRANSLATION

> > The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires.

> > ********

> > TEXT 78

> > yadâksais caritân dhyâyan

> > karmâny âcinute 'sakrt

> > sati karmany avidyâyâm

> > bandhah karmany anâtmanah

> > yadâ--when; aksaih--by the senses; caritân--pleasures enjoyed; dhyâyan--thinking of; karmâni--activities; âcinute--performs; asakrt--always; sati karmani--when material affairs continue; avidyâyâm--under illusion; bandhah--bondage; karmani--in activity; anâtmanah--of the material body.

> > TRANSLATION

> > As long as we desire to enjoy sense gratification, we create material activities. When the living entity acts in the material field, he enjoys the senses, and while enjoying the senses, he creates another series of material activities. In this way the living entity becomes entrapped as a conditioned soul.

> > ********

> > TEXT 79

> > atas tad apavâdârtham

> > bhaja sarvâtmanâ harim

> > pasyams tad-âtmakam visvam

> > sthity-utpatty-apyayâ yatah

> > atah--therefore; tat--that; apavâda-artham--to counteract; bhaja--engage in devotional service; sarva-âtmanâ--with all your senses; harim--unto the Supreme Personality of Godhead; pasyan--seeing; tat--of the Lord; âtmakam--under the control; visvam--the cosmic manifestation; sthiti--maintenance; utpatti--creation; apyayâh--and annihilation; yatah--from whom.

> > TRANSLATION

> > You should always know that this cosmic manifestation is created, maintained and annihilated by the will of the Supreme Personality of Godhead. Consequently, everything within this cosmic manifestation is under the control of the Lord. To be enlightened by this perfect knowledge, one should always engage himself in the devotional service of the Lord.

> > ********

> > SPECIAL NOTE: According to Vijayadhvaja Tirtha, who belongs to the Madhvacarya-sampradaya do the two following erses appear after verse 79.

> > TEXT 1b

> > bhaktih krsne dayâ jîvesv

> > akuntha jnânam âtmani

> > yadi syâd âtmano bhûyâd

> > apavargas tu samsrteh

> > bhaktih--devotional service; krsne--unto Krsna; dayâ--mercy; jîvesu--unto other living entities; akuntha jnânam--perfect knowledge; âtmani--of the self; yadi--if; syât--it becomes; âtmanah--of one's self; bhûyât--there must be; apavargah--liberation; tu--then; samsrteh--from the bondage of material life.

> > TRANSLATION

> > If a living entity is developed in Krsna consciousness and is merciful to others, and if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation from the bondage of material existence.

> > ********

> > TEXT 2b

> > adrstam drstavan nanksed

> > bhûtam svapnavad anyathâ

> > bhûtam bhavad bhavisyac ca

> > suptam sarva-raho-rahah

> > adrstam--future happiness; drsta-vat--like direct experience; nankset--becomes vanquished; bhûtam--the material existence; svapnavat--like a dream; anyathâ--otherwise; bhûtam--which happened in the past; bhavat--present; bhavisyat--future; ca--also; suptam--a dream; sarva--of all; rahah-rahah--the secret conclusion.

> > TRANSLATION

> > Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature.

> > ********

> > TEXT 80

> > maitreya uvâca

> > bhâgavata-mukhyo bhagavân

> > nârado hamsayor gatim

> > pradarsya hy amum âmantrya

> > siddha-lokam tato 'gamat

> > maitreyah uvâca--Maitreya said; bhâgavata--of the devotees; mukhyah--the chief; bhagavân--the most powerful; nâradah--Nârada Muni; hamsayoh--of the living entity and the Lord; gatim--constitutional position; pradarsya--having shown; hi--certainly; amum--him (the King); âmantrya--after inviting; siddha-lokam--to Siddhaloka; tatah--thereafter; agamat--departed.

> > TRANSLATION

> > The great sage Maitreya continued: The supreme devotee, the great saint Narada, thus explained to King Pracinabarhi the constitutional position of the Supreme Personality of Godhead and the living entity. After giving an invitation to the King, Narada Muni left to return to Siddhaloka.

> > ********

> > TEXT 81

> > prâcînabarhî râjarsih

> > prajâ-sargâbhiraksane

> > âdisya putrân agamat

> > tapase kapilâsramam

> > prâcînabarhih--King Prâcînabarhi; râja-rsih--the saintly King; prajâ-sarga--the mass of citizens; abhiraksane--to protect; âdisya--after ordering; putrân--his sons; agamat--departed; tapase--for undergoing austerities; kapila-âsramam--to the holy place known as Kapilâsrama.

> > TRANSLATION

> > In the presence of his ministers, the saintly King Pracinabarhi left orders for his sons to protect the citizens. He then left home and went off to undergo austerities in a holy place known as Kapilasrama.

> > ********

> > TEXT 82

> > tatraikâgra-manâ dhîro

> > govinda-caranâmbujam

> > vimukta-sango 'nubhajan

> > bhaktyâ tat-sâmyatâm agât

> > tatra--there; eka-agra-manâh--with full attention; dhîrah--sober; govinda--of Krsna; carana-ambujam--unto the lotus feet; vimukta--freed from; sangah--material association; anubhajan--continuously engaging in devotional service; bhaktyâ--by pure devotion; tat--with the Lord; sâmyatâm--qualitative equality; agât--achieved.

> > TRANSLATION

> > Having undergone austerities and penances at Kapilasrama, King Pracinabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead.

> > ********

> > TEXT 83

> > etad adhyâtma-pâroksyam

> > gîtam devarsinânagha

> > yah srâvayed yah srnuyât

> > sa lingena vimucyate

> > etat--this; adhyâtma--spiritual; pâroksyam--authorized description; gîtam--narrated; deva-rsinâ--by the great sage Nârada; anagha--O spotless Vidura; yah--anyone who; srâvayet--may describe; yah--anyone who; srnuyât--may hear; sah--he; lingena--from the bodily concept of life; vimucyate--becomes delivered.

> > TRANSLATION

> > My dear Vidura, one who hears this narration concerning the understanding of the living entity's spiritual existence, as described by the great sage Narada, or who relates it to others, will be liberated from the bodily conception of life.

> > ********

> > TEXT 84

> > etan mukunda-yasasâ bhuvanam punânam

> > devarsi-varya-mukha-nihsrtam âtma-saucam

> > yah kîrtyamânam adhigacchati pâramesthyam

> > nâsmin bhave bhramati mukta-samasta-bandhah

> > etat--this narration; mukunda-yasasâ--with the fame of Lord Krsna; bhuvanam--this material world; punânam--sanctifying; deva-rsi--of the great sages; varya--of the chief; mukha--from the mouth; nihsrtam--uttered; âtma-saucam--purifying the heart; yah--anyone who; kîrtyamânam--being chanted; adhigacchati--goes back; pâramesthyam--to the spiritual world; na--never; asmin--in this; bhave--material world; bhramati--wanders; mukta--being liberated; samasta--from all; bandhah--bondage.

> > TRANSLATION

> > This narration spoken by the great sage Narada is full of the transcendental fame of the Supreme Personality of Godhead. Consequently this narration, when described, certainly sanctifies this material world. It purifies the heart of the living entity and helps him attain his spiritual identity. One who relates this transcendental narration will be liberated from all material bondage and will no longer have to wander within this material world.

> > ********

> > TEXT 85

> > adhyâtma-pâroksyam idam

> > mayâdhigatam adbhutam

> > evam striyâsramah pumsas

> > chinno 'mutra ca samsayah

> > adhyâtma--spiritual; pâroksyam--described by authority; idam--this; mayâ--by me; adhigatam--heard; adbhutam--wonderful; evam--thus; striyâ--with a wife; âsramah--shelter; pumsah--of the living entity; chinnah--finished; amutra--about life after death; ca--also; samsayah--doubt.

> > TRANSLATION

> > The allegory of King Puranjana, described herein according to authority, was heard by me from my spiritual master, and it is full of spiritual knowledge. If one can understand the purpose of this allegory, he will certainly be relieved from the bodily conception and will clearly understand life after death. Although one may not understand what transmigration of the soul actually is, one can fully understand it by studying this narration.

> > Back to the running text