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

> > ********

> > Canto 11: 'General History'

> > ********

> > Chapter Seven: Lord Krishna Instructs Uddhava

> > TEXT 1

> > s'rî-bhagavân uvâca

> > yad âttha mâm mahâ-bhâga

> > tac-cikîrshitam eva me

> > brahmâ bhavo loka-pâlâh

> > svar-vâsam me 'bhikânkshinah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; yat - that which; âttha - you spoke; mâm - to Me; mahâ-bhâga - O greatly fortunate Uddhava; tat - that; cikîrshitam - the program that I am desiring to execute; eva - certainly; me - Mine; brahmâ - Lord Brahmâ; bhavah - Lord S'iva; loka-pâlâh - the leaders of all universal planets; svah-vâsam - abode in Vaikunthha; me - My; abhikânkshinah - they are desiring.

> > TRANSLATION

> > The Supreme Personality of Godhead said - O greatly fortunate Uddhava, you have accurately revealed My desire to withdraw the Yadu dynasty from the earth and return to My own abode in Vaikunthha. Thus Lord Brahmâ, Lord S'iva and all other planetary rulers are now praying for Me to resume My residence in Vaikunthha.

> > ******

> > TEXT 2

> > mayâ nishpâditam hy atra

> > deva-kâryam as'eshatah

> > yad-artham avatîrno 'ham

> > ams'ena brahmanârthitah

> > mayâ - by Me; nishpâditam - accomplished; hi - certainly; atra - within this world; deva-kâryam - work for the benefit of the demigods; as'eshatah - completely, with nothing remaining; yat - for whose; artham - sake; avatîrnah - incarnated; aham - I; ams'ena - with My plenary portion, Baladeva; brahmanâ - by Lord Brahmâ; arthitah - being prayed for.

> > TRANSLATION

> > Answering the prayer of Lord Brahmâ, I descended within this world along with My plenary portion, Lord Baladeva, and performed various activities on behalf of the demigods. I have now completed My mission here.

> > ******

> > TEXT 3

> > kulam vai s'âpa-nirdagdham

> > nankshyaty anyonya-vigrahât

> > samudrah saptame hy enâm

> > purîm ca plâvayishyati

> > kulam - this Yadu dynasty; vai - definitely; s'âpa - by the curse; nirdagdham - finished; nankshyati - will be destroyed; anyonya - mutual; vigrahât - by a quarrel; samudrah - the ocean; saptame - on the seventh day; hi - certainly; enâm - this; purîm - city; ca - also; plâvayishyati - will inundate.

> > TRANSLATION

> > Now due to the brâhmanas' curse the Yadu dynasty will certainly perish by fighting among themselves; and on the seventh day from today the ocean will rise up and inundate this city of Dvârakâ.

> > ******

> > TEXT 4

> > yarhy evâyam mayâ tyakto

> > loko 'yam nastha-mangalah

> > bhavishyaty acirât sâdho

> > kalinâpi nirâkritah

> > yarhi - when; eva - certainly; ayam - this; mayâ - by Me; tyaktah - abandoned; lokah - the world; ayam - this; nastha-mangalah - bereft of all auspiciousness or piety; bhavishyati - it will be; acirât - very soon; sâdho - O saintly one; kalinâ - due to Kali; api - himself; nirâkritah - overwhelmed.

> > TRANSLATION

> > O saintly Uddhava, in the near future I will abandon this earth. Then, being overwhelmed by the age of Kali, the earth will be bereft of all piety.

> > ******

> > TEXT 5

> > na vastavyam tvayaiveha

> > mayâ tyakte mahî-tale

> > jano 'bhadra-rucir bhadra

> > bhavishyati kalau yuge

> > na - not; vastavyam - should remain; tvayâ - you; eva - certainly; iha - in this world; mayâ - by Me; tyakte - when it is abandoned; mahîtale - the earth; janah - the people; abhadra - sinful, inauspicious things; rucih - addicted to; bhadra - O you who are sinless and auspicious; bhavishyati - will be; kalau - in Kali; yuge - in this yuga.

> > TRANSLATION

> > My dear Uddhava, you should not remain here on the earth once I have abandoned this world. My dear devotee, you are sinless, but in Kali-yuga the people will be addicted to all types of sinful activities; therefore do not stay here.

> > ******

> > TEXT 6

> > tvam tu sarvam parityajya

> > sneham sva-jana-bandhushu

> > mayy âves'ya manah samyak

> > sama-drig vicarasva gâm

> > tvam - you; tu - in fact; sarvam - all; parityajya - giving up; sneham - affection; sva-jana-bandhushu - for your relatives and friends; mayi - in Me, the Supreme Personality of Godhead; âves'ya - fixing; manah - your mind; samyak - completely; sama-drik - seeing everything with equal vision; vicarasva - wander; gâm - throughout the earth.

> > TRANSLATION

> > Now you should completely give up all attachment to your personal friends and relatives and fix your mind on Me. Thus being always conscious of Me, you should observe all things with equal vision and wander throughout the earth.

> > ******

> > TEXT 7

> > yad idam manasâ vâcâ

> > cakshurbhyâm s'ravanâdibhih

> > nas'varam grihyamânam ca

> > viddhi mâyâ-mano-mayam

> > yat - that which; idam - this world; manasâ - by the mind; vâcâ - by speech; cakshurbhyâm - by the eyes; s'ravana-âdibhih - by the ears and other senses; nas'varam - temporary; grihyamânam - that which is being accepted or perceived; ca - and; viddhi - you should know; mâyâ-manah-mayam - it is only imagined to be real by the influence of mâyâ.

> > TRANSLATION

> > My dear Uddhava, the material universe that you perceive through your mind, speech, eyes, ears and other senses is an illusory creation that one imagines to be real due to the influence of mâyâ. In fact, you should know that all of the objects of the material senses are temporary.

> > ******

> > TEXT 8

> > pumso 'yuktasya nânârtho

> > bhramah sa guna-dosha-bhâk

> > karmâkarma-vikarmeti

> > guna-dosha-dhiyo bhidâ

> > pumsah - of a person; ayuktasya - whose mind is diverted from the truth; nânâ - many; arthah - values or meanings; bhramah - confusion; sah - that; guna - something good; dosha - something bad; bhâk - embodying; karma - compulsory duties; akarma - nonperformance of prescribed duties; vikarma - forbidden activities; iti - thus; guna - good things; dosha - bad things; dhiyah - of one who perceives; bhidâ - this difference.

> > TRANSLATION

> > One whose consciousness is bewildered by illusion perceives many differences in value and meaning among material objects. Thus one engages constantly on the platform of material good and evil and is bound by such conceptions. Absorbed in material duality, such a person contemplates the performance of compulsory duties, nonperformance of such duties and performance of forbidden activities.

> > ******

> > TEXT 9

> > tasmâd yuktendriya-grâmo

> > yukta-citta idam jagat

> > âtmanîkshasva vitatam

> > âtmânam mayy adhîs'vare

> > tasmât - therefore; yukta - having brought under control; indriya-grâmah - all the senses; yukta - also subduing; cittah - your mind; idam - this; jagat - world; âtmani - within the individual soul; îkshasva - you should see; vitatam - spread out (as the substance of his material enjoyment); âtmânam - and that individual soul; mayi - in Me; adhîs'vare - the supreme controller.

> > TRANSLATION

> > Therefore, bringing all your senses under control and thus subduing the mind, you should see the entire world as situated within the self, who is expanded everywhere, and you should also see this individual self within Me, the Supreme Personality of Godhead.

> > ******

> > TEXT 10

> > jn'âna-vijn'âna-samyukta

> > âtma-bhûtah s'arîrinâm

> > atmânubhava-tusthâtmâ

> > nântarâyair vihanyase

> > jn'âna - with conclusive knowledge of the Vedas; vijn'âna - and practical realization of the purpose of knowledge; samyuktah - fully endowed; âtma-bhûtah - an object of affection; s'arîrinâm - for all embodied beings (beginning with the great demigods); âtma-anubhava - by direct perception of the soul; tustha-âtmâ - having a satisfied mind; na - never; antarâyaih - by disturbances; vihanyase - you will be checked in your progress.

> > TRANSLATION

> > Being fully endowed with conclusive knowledge of the Vedas and having realized the ultimate purpose of such knowledge in practice, you will be able to perceive the pure self, and thus your mind will be satisfied. At that time you will become dear to all living beings, headed by the demigods, and you will never be hampered by any disturbance in life.

> > ******

> > TEXT 11

> > dosha-buddhyobhayâtîto

> > nishedhân na nivartate

> > guna-buddhyâ ca vihitam

> > na karoti yathârbhakah

> > dosha-buddhyâ - because of thinking that such action is wrong; ubhaya-atîtah - one who has transcended both (the conceptions of mundane right and wrong); nishedhât - from what is forbidden; na nivartate - he does not desist; guna-buddhyâ - because of thinking it is good; ca - also; vihitam - what is enjoined; na karoti - he does not do; yathâ - just like; arbhakah - a young child.

> > TRANSLATION

> > One who has transcended material good and evil automatically acts in accordance with religious injunctions and avoids forbidden activities. The self-realized person does this spontaneously, like an innocent child, and not because he is thinking in terms of material good and evil.

> > ******

> > TEXT 12

> > sarva-bhûta-suhric chânto

> > jn'âna-vijn'âna-nis'cayah

> > pas'yan mad-âtmakam vis'vam

> > na vipadyeta vai punah

> > sarva-bhûta - to all creatures; su-hrit - a well-wisher; s'ântah - peaceful; jn'âna-vijn'âna - in knowledge and transcendental realization; nis'cayah - firmly fixed; pas'yan - seeing; mat-âtmakam - pervaded by Me; vis'vam - the universe; na vipadyeta - will never fall into the cycle of repeated birth and death; vai - indeed; punah - again.

> > TRANSLATION

> > One who is the kind well-wisher of all living beings, who is peaceful and firmly fixed in knowledge and realization, sees Me within all things. Such a person never again falls down into the cycle of birth and death.

> > ******

> > TEXT 13

> > s'rî-s'uka uvâca

> > ity âdistho bhagavatâ

> > mahâ-bhâgavato nripa

> > uddhavah pranipatyâha

> > tattvam jijn'âsur acyutam

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; iti - thus; âdisthah - instructed; bhagavatâ - by the Supreme Lord; mahâ-bhâgavatah - the exalted devotee of the Lord; nripa - O King; uddhavah - Uddhava; pranipatya - after bowing down to offer respects; âha - spoke; tattvam - the scientific truth; jijn'âsuh - being eager to learn; acyutam - unto the infallible Personality of Godhead.

> > TRANSLATION

> > S'rî S'ukadeva Gosvâmi said - O King, the Supreme Personality of Godhead, Lord Krishna, thus instructed His pure devotee Uddhava, who was eager to receive knowledge from the Lord. Uddhava then offered obeisances to the Lord and spoke as follows.

> > ******

> > TEXT 14

> > s'rî-uddhava uvâca

> > yoges'a yoga-vinyâsa

> > yogâtman yoga-sambhava

> > nihs'reyasâya me proktas

> > tyâgah sannyâsa-lakshanah

> > s'rî-uddhavah uvâca - S'rî Uddhava said; yoga-îs'a - O giver of all results of yoga; yoga-vinyâsa - O You who by Your own power bestow yoga even upon those who are unqualified; yoga-âtman - O Supreme Soul realized through yoga; yoga-sambhava - O origin of all mystic power; nihs'reyasâya - for the ultimate benefit; me - of me; proktah - You have spoken about; tyâgah - renunciation; sannyâsa - by the acceptance of the order of sannyâsa; lakshanah - characterized.

> > TRANSLATION

> > S'rî Uddhava said - My dear Lord, You alone award the results of yoga practice, and You are so kind that by Your own influence You distribute the perfection of yoga to Your devotee. Thus You are the Supreme Soul who is realized through yoga, and it is You who are the origin of all mystic power. For my supreme benefit You have explained the procedure for giving up the material world through the process of sannyâsa, or renunciation.

> > ******

> > TEXT 15

> > tyâgo 'yam dushkaro bhûman

> > kâmânâm vishayâtmabhih

> > sutarâm tvayi sarvâtmann

> > abhaktair iti me matih

> > tyâgah - renunciation; ayam - this; dushkarah - difficult to perform; bhûman - O my Lord; kâmânâm - of material enjoyment; vishaya - sense gratification; âtmabhih - by those dedicated to; sutarâm - especially; tvayi - unto You; sarva-âtman - O Supreme Soul; abhaktaih - by those without devotion; iti - thus; me - My; matih - opinion.

> > TRANSLATION

> > My dear Lord, O Supreme Soul, for those whose minds are attached to sense gratification, and especially for those bereft of devotion unto You, such renunciation of material enjoyment is most difficult to perform. That is my opinion.

> > ******

> > TEXT 16

> > so 'ham mamâham iti mûdha-matir vigâdhas

> > tvan-mâyayâ viracitâtmani sânubandhe

> > tat tv an'jasâ nigaditam bhavatâ yathâham

> > samsâdhayâmi bhagavann anus'âdhi bhrityam

> > sah - he; aham - I; mama aham - the false concept of 'Iî and 'mineî; iti - thus; mûdha - most foolish; matih - consciousness; vigâdhah - merged; tvat-mâyayâ - by Your illusory potency; viracita - manufactured; âtmani - in the body; sa-anubandhe - along with bodily relations; tat - therefore; tu - indeed; an'jasâ - easily; nigaditam - that instructed; bhavatâ - by You; yathâ - the process by which; aham - I; samsâdhayâmi - may execute; bhagavan - My dear Lord; anus'âdhi - teach; bhrityam - Your servant.

> > TRANSLATION

> > O my Lord, I myself am most foolish because my consciousness is merged in the material body and bodily relations, which are all manufactured by Your illusory energy. Thus I am thinking, 'I am this body, and all of these relatives are mine.' Therefore, my Lord, please instruct Your poor servant. Please tell me how I can very easily carry out Your instructions.

> > ******

> > TEXT 17

> > satyasya te sva-dris'a âtmana âtmano 'nyam

> > vaktâram îs'a vibudheshv api nânucakshe

> > sarve vimohita-dhiyas tava mâyayeme

> > brahmâdayas tanu-bhrito bahir-artha-bhâvâh

> > satyasya - of the Absolute Truth; te - besides You; sva-dris'ah - who reveal Yourself; âtmanah - for me personally; âtmanah - than the Supreme Personality of Godhead; anyam - other; vaktâram - qualified speaker; îs'a - O my Lord; vibudheshu - among the demigods; api - even; na - not; anucakshe - I can see; sarve - all of them; vimohita - bewildered; dhiyah - their consciousness; tava - Your; mâyayâ - by the illusory potency; ime - these; brahma-âdayah - headed by Lord Brahmâ; tanu-bhritah - conditioned souls with material bodies; bahih - in external things; artha - supreme value; bhâvâh - conceiving of.

> > TRANSLATION

> > My dear Lord, You are the Absolute Truth, the Supreme Personality of Godhead, and You reveal Yourself to Your devotees. Besides Your Lordship, I do not see anyone who can actually explain perfect knowledge to me. Such a perfect teacher is not to be found even among the demigods in heaven. Indeed, all of the demigods, headed by Lord Brahmâ, are bewildered by Your illusory potency. They are conditioned souls who accept their own material bodies and bodily expansions to be the highest truth.

> > ******

> > TEXT 18

> > tasmâd bhavantam anavadyam ananta-pâram

> > sarva-jn'am îs'varam akunthha-vikunthha-dhishnyam

> > nirvinna-dhîr aham u he vrijinâbhitapto

> > nârâyanam nara-sakham s'aranam prapadye

> > tasmât - therefore; bhavantam - unto You; anavadyam - the perfect; ananta-pâram - unlimited; sarva jn'am - omniscient; îs'varam - Personality of Godhead; akunthha - undisturbed by any force; vikunthha - the spiritual kingdom Vaikunthha; dhishnyam - whose personal abode; nirvinna - feeling renounced; dhîh - my mind; aham - I; u he - O (Lord); vrijina - by material distress; abhitaptah - tormented; nârâyanam - unto Lord Nârâyana; nara-sakham - the friend of the infinitesimal living entity; s'aranam prapadye - I approach to take shelter.

> > TRANSLATION

> > Therefore, O Lord, feeling weary of material life and tormented by its distresses, I now surrender unto You because You are the perfect master. You are the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode in Vaikunthha is free from all disturbances. In fact, You are known as Nârâyana, the true friend of all living beings.

> > ******

> > TEXT 19

> > s'rî-bhagavân uvâca

> > prâyena manujâ loke

> > loka-tattva-vicakshanâh

> > samuddharanti hy âtmânam

> > âtmanaivâs'ubhâs'ayât

> > s'rî-bhagavân uvâca - Lord Krishna said; prâyena - in general; manujâh - humans; loke - in this world; loka-tattva - the factual situation of the material world; vicakshanâh - who know expertly; samuddharanti - they deliver; hi - indeed; âtmânam - themselves; âtmanâ - by their own intelligence; eva - indeed; as'ubha-âs'ayât - from the inauspicious attitude of desiring sense gratification.

> > TRANSLATION

> > The Supreme Lord replied - Generally those human beings who can expertly analyze the actual situation of the material world are able to raise themselves beyond the inauspicious life of gross material gratification.

> > ******

> > TEXT 20

> > âtmano gurur âtmaiva

> > purushasya vis'eshatah

> > yat pratyakshânumânâbhyâm

> > s'reyo 'sâv anuvindate

> > âtmanah - of himself; guruh - the instructing spiritual master; âtmâ - himself; eva - indeed; purushasya - of a person; vis'eshatah - in a particular sense; yat - because; pratyaksha - by his direct perception; anumânâbhyâm - and application of logic; s'reyah - real benefit; asau - he; anuvindate - can eventually gain.

> > TRANSLATION

> > An intelligent person, expert in perceiving the world around him and in applying sound logic, can achieve real benefit through his own intelligence. Thus sometimes one acts as one's own instructing spiritual master.

> > ******

> > TEXT 21

> > purushatve ca mâm dhîrâh

> > sânkhya-yoga-vis'âradâh

> > âvistarâm prapas'yanti

> > sarva-s'akty-upabrimhitam

> > purushatve - in the human form of life; ca - and; mâm - Me; dhîrâh - those free from envy through spiritual knowledge; sânkhya-yoga - in the spiritual science composed of analytical knowledge and devotion to the Supreme; vis'âradâh - who are expert; âvistarâm - directly manifest; prapas'yanti - they clearly see; sarva - all; s'akti - with My energies; upabrimhitam - fully endowed.

> > TRANSLATION

> > In the human form of life, those who are self-controlled and expert in the spiritual science of Sânkhya can directly see Me along with all of My potencies.

> > ******

> > TEXT 22

> > eka-dvi-tri-catus-pâdo

> > bahu-pâdas tathâpadah

> > bahvyah santi purah sristhâs

> > tâsâm me paurushî priyâ

> > eka - one; dvi - two; tri - three; catuh - four; pâdah - having legs; bahu-pâdah - having many legs; tathâ - also; apadah - having no legs; bahvyah - many; santi - there are; purah - different kinds of bodies; sristhâh - created; tâsâm - of them; me - to Me; paurushî - the human form; priyâ - is most dear.

> > TRANSLATION

> > In this world there are many kinds of created bodies - some with one leg, others with two, three, four or more legs, and still others with no legs - but of all these, the human form is actually dear to Me.

> > ******

> > TEXT 23

> > atra mâm mrigayanty addhâ

> > yuktâ hetubhir îs'varam

> > grihyamânair gunair lingair

> > agrâhyam anumânatah

> > atra - here (in the human form); mâm - for Me; mrigayanti - they search; addhâ - directly; yuktâh - situated; hetubhih - by apparent symptoms; îs'varam - the Supreme Lord; grihyamânaih gunaih - with the perceiving intelligence, mind and senses; lingaih - and by indirectly ascertained symptoms; agrâhyam - beyond the grasp of direct perception; anumânatah - by the process of logical deduction.

> > TRANSLATION

> > Although I, the Supreme Lord, can never be captured by ordinary sense perception, those situated in human life may use their intelligence and other faculties of perception to directly search for Me through both apparent and indirectly ascertained symptoms.

> > ******

> > TEXT 24

> > atrâpy udâharantîmam

> > itihâsam purâtanam

> > avadhûtasya samvâdam

> > yador amita-tejasah

> > atra api - in this very matter; udâharanti - they cite as example; imam - this; itihâsam - a historical narration; purâtanam - ancient; avadhûtasya - of a holy man acting outside the scope of ordinary regulative principles; samvâdam - the conversation; yadoh - and of King Yadu; amita-tejasah - whose power was unlimited.

> > TRANSLATION

> > In this regard, sages cite a historical narration concerning the conversation between the greatly powerful King Yadu and an avadhûta.

> > ******

> > TEXT 25

> > avadhûtam dviyam kan'cic

> > carantam akuto-bhayam

> > kavim nirîkshya tarunam

> > yaduh papraccha dharma-vit

> > avadhûtam - the mendicant; dvijam - a brâhmana; kan'cit - a certain; carantam - wandering; akutah-bhayam - without fear for any reason; kavim - learned; nirîkshya - observing; tarunam - young; yaduh - King Yadu; papraccha - inquired; dharma-vit - expert in religious principles.

> > TRANSLATION

> > Mahârâja Yadu once observed a certain brâhmana avadhûta, who appeared to be quite young and learned, wandering about fearlessly. Being himself most learned in spiritual science, the King took the opportunity and inquired from him as follows.

> > ******

> > TEXT 26

> > s'rî-yadur uvâca

> > kuto buddhir iyam brahmann

> > akartuh su-vis'âradâ

> > yâm âsâdya bhavâl lokam

> > vidvâms' carati bâla-vat

> > s'rî-yaduh uvâca - King Yadu said; kutah - from where; buddhih - intelligence; iyam - this; brahman - O brâhmana; akartuh - of one not engaged in any work; su-vis'âradâ - very broad; yâm - which; âsâdya - having acquired; bhavân - you; lokam - the world; vidvân - in full knowledge; carati - travel; bâla-vat - like a child.

> > TRANSLATION

> > S'rî Yadu said - O brâhmana, I see that you are not engaged in any practical religious activity, and yet you have acquired a most expert understanding of all things and all people within this world. Kindly tell me, sir, how did you acquire this extraordinary intelligence, and why are you traveling freely throughout the world behaving as if you were a child?

> > ******

> > TEXT 27

> > prâyo dharmârtha-kâmeshu

> > vivitsâyâm ca mânavâh

> > hetunaiva samîhanta

> > âyusho yas'asah s'riyah

> > prâyah - generally; dharma - in religiosity; artha - economic development; kâmeshu - and sense gratification; vivitsâyâm - in pursuit of spiritual knowledge; ca - also; mânavâh - human beings; hetunâ - for the purpose; eva - indeed; samîhante - they endeavor; âyushah - of long life; yas'asah - fame; s'riyah - and material opulence.

> > TRANSLATION

> > Generally human beings work hard to cultivate religiosity, economic development, sense gratification and also knowledge of the soul, and their usual motive is to increase the duration of their lives, acquire fame and enjoy material opulence.

> > ******

> > TEXT 28

> > tvam tu kalpah kavir dakshah

> > su-bhago 'mrita-bhâshanah

> > na kartâ nehase kin'cij

> > jadonmatta-pis'âca-vat

> > tvam - you; tu - however; kalpah - capable; kavih - learned; dakshah - expert; su-bhagah - handsome; amrita-bhâshanah - having nectarean speech; na - are not; kartâ - a doer; na îhase - you do not desire; kin'cit - anything; jada - stupefied; unmatta - maddened; pis'âca-vat - like a ghostly creature.

> > TRANSLATION

> > You, however, although capable, learned, expert, handsome and most eloquent, are not engaged in doing anything, nor do you desire anything; rather, you appear stupefied and maddened as if you were a ghostly creature.

> > ******

> > TEXT 29

> > janeshu dahyamâneshu

> > kâma-lobha-davâgninâ

> > na tapyase 'gninâ mukto

> > gangâmbhah-stha iva dvipah

> > janeshu - all people; dahyamâneshu - even while they are burning; kâma - of lust; lobha - and greed; dava-agninâ - in the forest fire; na tapyase - you are not burned; agninâ - from the fire; muktah - free; gangâ-ambhah - in the water of the Gangâ; sthah - standing; iva - as if; dvipah - an elephant.

> > TRANSLATION

> > Although all people within the material world are burning in the great forest fire of lust and greed, you remain free and are not burned by that fire. You are just like an elephant who takes shelter from a forest fire by standing within the water of the Ganges River,

> > ******

> > TEXT 30

> > tvam hi nah pricchatâm brahmann

> > âtmany ânanda-kâranam

> > brûhi spars'a-vihînasya

> > bhavatah kevalâtmanah

> > tvam - you; hi - certainly; nah - to us; pricchatâm - who are inquiring; brahman - O brâhmana; âtmani - within yourself; ânanda - of the ecstasy; kâranam - the cause; brûhi - please say; spars'a-vihînasya - who are devoid of any contact with material enjoyment; bhavatah - of you; kevala-âtmanah - who are living completely alone.

> > TRANSLATION

> > O brâhmana, we see that you are devoid of any contact with material enjoyment and that you are traveling alone, without any companions or family members. Therefore, because we are sincerely inquiring from you, please tell us the cause of the great ecstasy that you are feeling within yourself.

> > ******

> > TEXT 31

> > s'rî-bhagavân uvâca

> > yadunaivam mahâ-bhâgo

> > brahmanyena su-medhasâ

> > pristhah sabhâjitah prâha

> > pras'rayâvanatam dvijah

> > s'rî-bhagavân uvâca - the Supreme Personality of Godhead said; yadunâ - by King Yadu; evam - in this way; mahâ-bhâgah - greatly fortunate; brahmanyena - who was very respectful to brâhmanas; su-medhasâ - and intelligent; pristhah - asked; sabhâjitah - honored; prâha - he spoke; pras'raya - out of humility; avanatam - bowing his head; dvijah - the brâhmana.

> > TRANSLATION

> > Lord Krishna continued - The intelligent King Yadu, always respectful to the brâhmanas, waited with bowed head as the brâhmana, pleased with the King's attitude, began to reply.

> > ******

> > TEXT 32

> > s'rî-brâhmana uvâca

> > santi me guravo râjan

> > bahavo buddhy-upas'ritâh

> > yato buddhim upâdâya

> > mukto 'thâmîha tân s'rinu

> > s'rî-brâhmanah uvâca - the brâhmana said; santi - there are; me - my; guravah - spiritual masters; râjan - O King; bahavah - many; buddhi - by my intelligence; upas'ritâh - taken shelter of; yatah - from whom; buddhim - intelligence; upâdâya - gaining; muktah - liberated; athâmi - I wander; iha - in this world; tân - them; s'rinu - please hear.

> > TRANSLATION

> > The brâhmana said - My dear King, with my intelligence I have taken shelter of many spiritual masters. Having gained transcendental understanding from them, I now wander about the earth in a liberated condition. Please listen as I describe them to you.

> > ******

> > TEXTS 33 - 35

> > prithivî vâyur âkâs'am

> > âpo 'gnis' candramâ ravih

> > kapoto 'jagarah sindhuh

> > patango madhukrid gajah

> > madhu-hâ harino mînah

> > pingalâ kuraro 'rbhakah

> > kumârî s'ara-krit sarpa

> > ûrnanâbhih supes'akrit

> > ete me guravo râjan

> > catur-vims'atir âs'ritâh

> > s'ikshâ vrittibhir eteshâm

> > anvas'iksham ihâtmanah

> > prithivî - the earth; vâyuh - the air; âkâs'am - the sky; âpah - the water; agnih - the fire; candramâh - the moon; ravih - the sun; kapotah - the pigeon; ajagarah - the python; sindhuh - the sea; patangah - the moth; madhu-krit - the honeybee; gajah - the elephant;

> > madhu-hâ - the honey thief; harinah - the deer; mînah - the fish; pingalâ - the prostitute named Pingalâ; kurarah - the kurara bird; arbhakah - the child; kumârî - the young girl; s'ara-krit - the arrow maker; sarpah - the serpent; ûrna-nâbhih - the spider; supes'a-krit - the wasp;

> > ete - these; me - me; guravah - spiritual masters; râjan - O King; catuh-vims'atih - twenty-four; âs'ritâh - taken shelter of; s'ikshâ - instruction; vrittibhih - from the activities; eteshâm - of them; anvas'iksham - I have properly learned; iha - in this life; âtmanah - about the self.

> > TRANSLATION

> > O King, I have taken shelter of twenty-four gurus, who are the following - the earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the prostitute Pingalâ, the kurara bird and the child; and the young girl, arrow maker, serpent, spider and wasp. My dear King, by studying their activities I have learned the science of the self.

> > ******

> > TEXT 36

> > yato yad anus'ikshâmi

> > yathâ vâ nâhushâtmaja

> > tat tathâ purusha-vyâghra

> > nibodha kathayâmi te

> > yatah - from whom; yat - what; anus'ikshâmi - I have learned; yathâ - how; vâ - and; nâhusha-âtma-ja - O son of King Nâhusha (Yayâti); tat - that; tathâ - thus; purusha-vyâghra - O tiger among men; nibodha - listen; kathayâmi - I will recount; te - to you.

> > TRANSLATION

> > Please listen, O son of Mahârâja Yayâti, O tiger among men, as I explain to you what I have learned from each of these gurus.

> > ******

> > TEXT 37

> > bhûtair âkramyamâno 'pi

> > dhîro daiva-vas'ânugaih

> > tad vidvân na calen mârgâd

> > anvas'iksham kshiter vratam

> > bhûtaih - by various creatures; âkramyamânah - being harassed; api - although; dhîrah - sober; daiva - of fate; vas'a - the control; anugaih - who are simply following; tat - this fact; vidvân - he who is in knowledge of; na calet - should not deviate; mârgât - from the path; anvas'iksham - I have learned; kshiteh - from the earth; vratam - this fixed practice.

> > TRANSLATION

> > A sober person, even when harassed by other living beings, should understand that his aggressors are acting helplessly under the control of God, and thus he should never be distracted from progress on his own path. This rule I have learned from the earth.

> > ******

> > TEXT 38

> > s'as'vat parârtha-sarvehah

> > parârthaikânta-sambhavah

> > sâdhuh s'iksheta bhû-bhritto

> > naga-s'ishyah parâtmatâm

> > s'as'vat - always; para - of others; artha - for the sake; sarva-îhah - all of one's efforts; para-artha - the benefit of others; ekânta - sole; sambhavah - reason for living; sâdhuh - a saintly person; s'iksheta - should learn; bhû-bhrittah - from the mountain; naga-s'ishyah - the disciple of the tree; para-âtmatâm - dedication to others.

> > TRANSLATION

> > A saintly person should learn from the mountain to devote all his efforts to the service of others and to make the welfare of others the sole reason for his existence. Similarly, as the disciple of the tree, he should learn to dedicate himself to others.

> > ******

> > SB 11.7.39

> > TEXT 39

> > prâna-vrittyaiva santushyen

> > munir naivendriya-priyaih

> > jn'ânam yathâ na nas'yeta

> > nâvakîryeta vân-manah

> > prâna-vrittyâ - with the mere functioning of his vital air; eva - even; santushyet - should be satisfied; munih - a sage; na - not; eva - indeed; indriya-priyaih - with things that gratify the senses; jn'ânam - consciousness; yathâ - so that; na nas'yeta - may not be destroyed; na avakîryeta - may not become disturbed; vâk - his speech; manah - and mind.

> > TRANSLATION

> > A learned sage should take his satisfaction in the simple maintenance of his existence and should not seek satisfaction through gratifying the material senses. In other words, one should care for the material body in such a way that one's higher knowledge is not destroyed and so that one's speech and mind are not deviated from self-realization.

> > ******

> > TEXT 40

> > vishayeshv âvis'an yogî

> > nânâ-dharmeshu sarvatah

> > guna-dosha-vyapetâtmâ

> > na vishajjeta vâyu-vat

> > vishayeshu - into contact with material objects; âvis'an - entering; yogî - one who has attained self-control; nânâ-dharmeshu - which have different varieties of qualities; sarvatah - everywhere; guna - good qualities; dosha - and faults; vyapeta-âtmâ - a person who has transcended; na vishajjeta - should not become entangled; vâyu-vat - like the wind.

> > TRANSLATION

> > Even a transcendentalist is surrounded by innumerable material objects, which possess good and bad qualities. However, one who has transcended material good and evil should not become entangled even when in contact with the material objects; rather, he should act like the wind.

> > ******

> > TEXT 41

> > pârthiveshv iha deheshu

> > pravisthas tad-gunâs'rayah

> > gunair na yujyate yogî

> > gandhair vâyur ivâtma-drik

> > pârthiveshu - composed of earth (and other elements); iha - in this world; deheshu - within bodies; pravisthah - having entered; tat - of them; guna - the characteristic qualities; âs'rayah - having assumed; gunaih - with those qualities; na yujyate - does not entangle himself; yogî - a yogî; gandhaih - with different odors; vâyuh - the air; iva - just as; âtma-drik - he who can see himself properly (as separate from this matter).

> > TRANSLATION

> > Although a self-realized soul may live in various material bodies while in this world, experiencing their various qualities and functions, he is never entangled, just as the wind which carries various aromas does not actually mix with them.

> > ******

> > TEXT 42

> > antarhitas' ca sthira-jangameshu

> > brahmâtma-bhâvena samanvayena

> > vyâptyâvyavacchedam asangam âtmano

> > munir nabhastvam vitatasya bhâvayet

> > antarhitah - present within; ca - also; sthira - all nonmoving living bodies; jangameshu - and all moving forms of life; brahma-âtma-bhâvena - by realization that he himself is pure spirit; samanvayena - as a result of the different contacts (with different bodies); vyâptyâ - because of being all-pervading; avyavacchedam - the feature of being undivided; asangam - being unattached; âtmanah - possessed by the Supersoul; munih - a sage; nabhastvam - the similarity with the sky; vitatasya - of the expansive; bhâvayet - should meditate upon.

> > TRANSLATION

> > A thoughtful sage, even while living within a material body, should understand himself to be pure spirit soul. Similarly, one should see that the spirit soul enters within all forms of life, both moving and nonmoving, and that the individual souls are thus all-pervading. The sage should further observe that the Supreme Personality of Godhead, as the Supersoul, is simultaneously present within all things. Both the individual soul and the Supersoul can be understood by comparing them to the nature of the sky - although the sky extends everywhere and everything rests within the sky, the sky does not mix with anything, nor can it be divided by anything.

> > ******

> > TEXT 43

> > tejo-'b-anna-mayair bhâvair

> > meghâdyair vâyuneritaih

> > na spris'yate nabhas tadvat

> > kâla-sristhair gunaih pumân

> > tejah - fire; ap - water; anna - and earth; mayaih - consisting of; bhâvaih - by objects; megha-âdyaih - clouds and so on; vâyunâ - by the wind; îritaih - which are blown; na spris'yate - is not touched; nabhah - the ethereal sky; tat-vat - in the same way; kâla-sristhaih - which have been sent forth by time; gunaih - by the modes of nature; pumân - a person.

> > TRANSLATION

> > Although the mighty wind blows clouds and storms across the sky, the sky is never implicated or affected by these activities. Similarly, the spirit soul is not actually changed or affected by contact with the material nature. Although the living entity enters within a body made of earth, water and fire, and although he is impelled by the three modes of nature created by eternal time, his eternal spiritual nature is never actually affected.

> > ******

> > TEXT 44

> > svacchah prakrititah snigdho

> > mâdhuryas tîrtha-bhûr nrinâm

> > munih punâty apâm mitram

> > îkshopaspars'a-kîrtanaih

> > svacchah - pure; prakrititah - by nature; snigdhah - soft or softhearted; mâdhuryah - sweet or gentle speech; tîrtha-bhûh - a place of pilgrimage; nrinâm - for human beings; munih - a sage; punâti - sanctifies; apâm - of the water; mitram - the exact counterpart; îkshâ - by being seen; upaspars'a - by being respectfully touched; kîrtanaih - and by being glorified verbally.

> > TRANSLATION

> > O King, a saintly person is just like water because he is free from all contamination, gentle by nature, and by speaking creates a beautiful vibration like that of flowing water. Just by seeing, touching or hearing such a saintly person, the living entity is purified, just as one is cleansed by contact with pure water. Thus a saintly person, just like a holy place, purifies all those who contact him because he always chants the glories of the Lord.

> > ******

> > TEXT 45

> > tejasvî tapasâ dîpto

> > durdharshodara-bhâjanah

> > sarva-bhakshyo 'pi yuktâtmâ

> > nâdatte malam agni-vat

> > tejasvî - brilliantly luminous; tapasâ - by his austerity; dîptah - glowing; durdharsha - unshakable; udara-bhâjanah - eating only that needed by his stomach; sarva - everything; bhakshyah - eating; api - even though; yukta-âtmâ - one who is fixed in spiritual life; na âdatte - does not assume; malam - contamination; agni-vat - like the fire.

> > TRANSLATION

> > Saintly persons become powerful by execution of austerities. Their consciousness is unshakable because they do not try to enjoy anything within the material world. Such naturally liberated sages accept foodstuffs that are offered to them by destiny, and if by chance they happen to eat contaminated food, they are not affected, just like fire, which burns up contaminated substances that are offered to it.

> > ******

> > TEXT 46

> > kvacic channah kvacit spastha

> > upâsyah s'reya icchatâm

> > bhunkte sarvatra dâtrinâm

> > dahan prâg-uttarâs'ubham

> > kvacit - sometimes; channah - concealed; kvacit - sometimes; spasthah - manifest; upâsyah - worshipable; s'reyah - the highest good; icchatâm - by those desiring; bhunkte - he devours; sarvatra - on all sides; dâtrînâm - of those making offerings to him; dahan - burning; prâk - previous; uttara - and future; as'ubham - sinful reactions.

> > TRANSLATION

> > A saintly person, just like fire, sometimes appears in a concealed form and at other times reveals himself. For the welfare of the conditioned souls who desire real happiness, a saintly person may accept the worshipable position of spiritual master, and thus like fire he burns to ashes all the past and future sinful reactions of his worshipers by mercifully accepting their offerings.

> > ******

> > TEXT 47

> > sva-mâyayâ sristham idam

> > sad-asal-lakshanam vibhuh

> > pravistha îyate tat-tat-

> > svarûpo 'gnir ivaidhasi

> > sva-mâyayâ - by His own material energy; sristham - created; idam - this (body of the individual jîva); sat-asat - as demigod, animal, and so on; lakshanam - characterized; vibhuh - the Almighty; pravisthah - having entered; îyate - appears; tat-tat - of each different form; svarûpah - assuming the identity; agnih - fire; iva - as; edhasi - in firewood.

> > TRANSLATION

> > Just as fire manifests differently in pieces of wood of different sizes and qualities, the omnipotent Supreme Soul, having entered the bodies of higher and lower life forms created by His own potency, appears to assume the identity of each.

> > ******

> > TEXT 48

> > visargâdyâh s'mas'ânântâ

> > bhâvâ dehasya nâtmanah

> > kalânâm iva candrasya

> > kâlenâvyakta-vartmanâ

> > visarga - birth; âdyâh - beginning with; s'mas'âna - the time of death, when the body is burned to ashes; antâh - ending with; bhâvâh - the states; dehasya - of the body; na - not; âtmanah - of the soul; kalânâm - of the different phases; iva - as; candrasya - of the moon; kâlena - by time; avyakta - imperceptible; vartmanâ - whose movement.

> > TRANSLATION

> > The various phases of one's material life, beginning with birth and culminating in death, are all properties of the body and do not affect the soul, just as the apparent waxing and waning of the moon does not affect the moon itself. Such changes are enforced by the imperceptible movements of time.

> > ******

> > TEXT 49

> > kâlena hy ogha-vegena

> > bhûtânâm prabhavâpyayau

> > nityâv api na dris'yete

> > âtmano 'gner yathârcishâm

> > kâlena - by time; hi - indeed; ogha - like a flood; vegena - whose speed; bhûtânâm - of created bodies; prabhava - the birth; apyayau - and demise; nityau - constant; api - although; na dris'yete - are not seen; âtmanah - related to the spirit soul; agneh - of fire; yathâ - just as; arcishâm - of the flames.

> > TRANSLATION

> > The flames of a fire appear and disappear at every moment, and yet this creation and destruction is not noticed by the ordinary observer. Similarly, the mighty waves of time flow constantly, like the powerful currents of a river, and imperceptibly cause the birth, growth and death of innumerable material bodies. And yet the soul, who is thus constantly forced to change his position, cannot perceive the actions of time.

> > ******

> > TEXT 50

> > gunair gunân upâdatte

> > yathâ-kâlam vimun'cati

> > na teshu yujyate yogî

> > gobhir gâ iva go-patih

> > gunaih - by his senses; gunân - material sense objects; upâdatte - accepts; yathâ-kâlam - at the proper time; vimun'cati - gives them up; na - he does not; teshu - in them; yujyate - become entangled; yogî - a self-realized sage; gobhih - by his rays; gâh - bodies of water; iva - as; go-patih - the sun.

> > TRANSLATION

> > Just as the sun evaporates large quantities of water by its potent rays and later returns the water to the earth in the form of rain, similarly, a saintly person accepts all types of material objects with his material senses, and at the appropriate time, when the proper person has approached him to request them, he returns such material objects. Thus, both in accepting and giving up the objects of the senses, he is not entangled.

> > ******

> > SB 11.7.51

> > TEXT 51

> > budhyate sve na bhedena

> > vyakti-stha iva tad-gatah

> > lakshyate sthûla-matibhir

> > âtmâ câvasthito 'rka-vat

> > budhyate - is thought of; sve - in his original form; na - not; bhedena - in terms of diversity; vyakti - on separate reflecting objects; sthah - situated; iva - apparently; tat-gatah - actually having entered within them; lakshyate - seems; sthûla-matibhih - to those whose intelligence is dull; âtmâ - the self; ca - also; avasthitah - situated; arkavat - like the sun.

> > TRANSLATION

> > Even when reflected in various objects, the sun is never divided, nor does it merge into its reflection. Only those with dull brains would consider the sun in this way. Similarly, although the soul is reflected through different material bodies, the soul remains undivided and nonmaterial.

> > ******

> > TEXT 52

> > nâti-snehah prasango vâ

> > kartavyah kvâpi kenacit

> > kurvan vindeta santâpam

> > kapota iva dîna-dhîh

> > na - not; ati-snehah - excess affection; prasangah - close association; vâ - or; kartavyah - one should manifest; kva api - ever; kenacit - with anyone or anything; kurvan - so doing; vindeta - one will experience; santâpam - great distress; kapotah - the pigeon; iva - just as; dîna-dhîh - cripple-minded.

> > TRANSLATION

> > One should never indulge in excessive affection or concern for anyone or anything; otherwise one will have to experience great suffering, just like the foolish pigeon.

> > ******

> > TEXT 53

> > kapotah kas'canâranye

> > krita-nîdo vanaspatau

> > kapotyâ bhâryayâ sârdham

> > uvâsa katicit samâh

> > kapotah - pigeon; kas'cana - a certain; aranye - in the forest; krita-nîdah - having built his nest; vanaspatau - in a tree; kapotyâ - with a female pigeon; bhâryayâ - his wife; sa-ardham - as his companion; uvâsa - he dwelled; katicit - for some; samâh - years.

> > TRANSLATION

> > There once was a pigeon who lived in the forest along with his wife. He had built a nest within a tree and lived there for several years in her company.

> > ******

> > TEXT 54

> > kapotau sneha-gunita-

> > hridayau griha-dharminau

> > dristhim dristhyângam angena

> > buddhim buddhyâ babandhatuh

> > kapotau - the two pigeons; sneha - by affection; gunita - tied together as if by ropes; hridayau - their hearts; griha-dharminau - attached householders; dristhim - glance; dristhyâ - by glance; angam - physical body; angena - by the other's body; buddhim - mind; buddhyâ - by the other's mind; babandhatuh - they bound each other.

> > TRANSLATION

> > The two pigeons were very much devoted to their household duties. Their hearts being tied together by sentimental affection, they were each attracted by the other's glances, bodily features and states of mind. Thus, they completely bound each other in affection.

> > ******

> > TEXT 55

> > s'ayyâsanâthana-sthâna

> > vârtâ-krîdâs'anâdikam

> > mithunî-bhûya vis'rabdhau

> > ceratur vana-râjishu

> > s'ayyâ - resting; âsana - sitting; athana - walking; sthâna - standing; vârtâ - conversing; krîdâ - playing; as'ana - eating; âdikam - and so on; mithunî-bhûya - together as a couple; vis'rabdhau - trusting; ceratuh - they performed; vana - of the forest; râjishu - among the groves of trees.

> > TRANSLATION

> > Naively trusting in the future, they carried out their acts of resting, sitting, walking, standing, conversing, playing, eating and so forth as a loving couple among the trees of the forest.

> > ******

> > TEXT 56

> > yam yam vân'chati sâ râjan

> > tarpayanty anukampitâ

> > tam tam samanayat kâmam

> > kricchrenâpy ajitendriyah

> > yam yam - whatever; vân'chati - would want; sâ - she; râjan - O King; tarpayantî - pleasing; anukampitâ - being shown mercy; tam tam - that; samanayat - brought; kâmam - her desire; kricchrena - with difficulty; api - even; ajita-indriyah - having never learned to control his senses.

> > TRANSLATION

> > Whenever she desired anything, O King, the she-pigeon would flatteringly cajole her husband, and he in turn would gratify her by faithfully doing whatever she wanted, even with great personal difficulty. Thus, he could not control his senses in her association.

> > ******

> > TEXT 57

> > kapotî prathamam garbham

> > grihnantî kâla âgate

> > andâni sushuve nîde

> > sta-patyuh sannidhau satî

> > kapotî - the female pigeon; prathamam - her first; garbham - pregnancy; grihnantî - carrying; kâle - when the time (for delivery); âgate - had come; andâni - eggs; sushuve - she delivered; nîde - in the nest; sva-patyuh - of her husband; sannidhau - in the presence; satî - the chaste.

> > TRANSLATION

> > Then the female pigeon experienced her first pregnancy. When the time arrived, the chaste lady delivered a number of eggs within the nest in the presence of her husband.

> > ******

> > TEXT 58

> > teshu kâle vyajâyanta

> > racitâvayavâ hareh

> > s'aktibhir durvibhâvyâbhih

> > komalânga-tanûruhâh

> > teshu - from those eggs; kâle - in time; vyajâyanta - were born; racita - produced; avayavâh - (children) whose limbs; hareh - of the Supreme Lord, Hari; s'aktibhih - by the potencies; durvibhâvyâbhih - which are inconceivable; komala - tender; anga - whose limbs; tanûruhâh - and feathers.

> > TRANSLATION

> > When the time was ripe, baby pigeons, with tender limbs and feathers created by the inconceivable potencies of the Lord, were born from those eggs.

> > ******

> > TEXT 59

> > prajâh pupushatuh prîtau

> > dampatî putra-vatsalau

> > s'rinvantau kûjitam tâsâm

> > nirvritau kala-bhâshitaih

> > prajâh - their progeny; pupushatuh - they nourished; prîtau - very pleased; dam-patî - the couple; putra - to their children; vatsalau - compassionate; s'rinvantau - listening; kûjitam - to the chirping; tâsâm - of their children; nirvritau - extremely happy; kala-bhâshitaih - by the awkward sounds.

> > TRANSLATION

> > The two pigeons became most affectionate to their children and took great pleasure in listening to their awkward chirping, which sounded very sweet to the parents. Thus with love they began to raise the little birds who were born of them.

> > ******

> > TEXT 60

> > tâsâm patatraih su-spars'aih

> > kûjitair mugdha-cesthitaih

> > pratyudgamair adînânâm

> > pitarau mudam âpatuh

> > tâsâm - of the little birds; patatraih - by the wings; su-spars'aih - gentle to the touch; kûjitaih - their chirping; mugdha - attractive; cesthitaih - by the activities; pratyudgamaih - by their efforts to fly by eagerly jumping up; adînânâm - of the happy (children); pitarau - the parents; mudam âpatuh - became joyful.

> > TRANSLATION

> > The parent birds became very joyful by observing the soft wings of their children, their chirping, their lovely innocent movements around the nest and their attempts to jump up and fly. Seeing their children happy, the parents were also happy.

> > ******

> > TEXT 61

> > snehânubaddha-hridayâv

> > anyonyam vishnu-mâyayâ

> > vimohitau dîna-dhiyau

> > s'is'ûn pupushatuh prajâh

> > sneha - by affection; anubaddha - bound up; hridayau - their hearts; anyonyam - mutually; vishnu-mâyayâ - by the illusory potency of Lord Vishnu; vimohitau - completely bewildered; dîna-dhiyau - weak-minded; s'is'ûn - their children; pupushatuh - they nourished; prajâh - their progeny.

> > TRANSLATION

> > Their hearts bound to each other by affection, the foolish birds, completely bewildered by the illusory energy of Lord Vishnu, continued to take care of the young offspring who had been born to them.

> > ******

> > TEXT 62

> > ekadâ jagmatus tâsâm

> > annârtham tau kuthumbinau

> > paritah kânane tasminn

> > arthinau ceratus' ciram

> > ekadâ - once; jagmatuh - they went; tâsâm - of the children; anna - food; artham - for the sake of; tau - the two; kuthumbinau - heads of the family; paritah - all around; kânane - in the forest; tasmin - that; arthinau - anxiously searching; ceratuh - they wandered; ciram - far away.

> > TRANSLATION

> > One day the two heads of the family went out to find food for the children. Being very anxious to feed their offspring properly, they wandered all over the forest for a long time.

> > ******

> > TEXT 63

> > dristhvâ tân lubdhakah kas'cid

> > yadricchâto vane-carah

> > jagrihe jâlam âtatya

> > caratah svâlayântike

> > dristhvâ - seeing; tân - them, the young birds; lubdhakah - hunter; kas'cit - a certain; yadricchâtah - at random; vane - in the forest; carah - passing; jagrihe - he seized; jâlam - his net; âtatya - having spread out; caratah - who were moving about; sva-âlaya-antike - in the vicinity of their own home.

> > TRANSLATION

> > At that time a certain hunter who happened to be wandering through the forest saw the young pigeons moving about near their nest. Spreading out his net he captured them all.

> > ******

> > TEXT 64

> > kapotas' ca kapotî ca

> > prajâ-poshe sadotsukau

> > gatau poshanam âdâya

> > sva-nîdam upajagmatuh

> > kapotah - the pigeon; ca - and; kapotî - the she-pigeon; ca - and; prajâ - of their children; poshe - in the matter of maintaining; sadâ - always; utsukau - eagerly engaged; gatau - having gone; poshanam - food; âdâya - bringing; sva - their own; nîdam - to the nest; upajagmatuh - they approached.

> > TRANSLATION

> > The pigeon and his wife were always anxious for the maintenance of their children, and they were wandering in the forest for that purpose. Having obtained proper food, they now returned to their nest.

> > ******

> > SB 11.7.65

> > TEXT 65

> > kapotî svâtmajân vîkshya

> > bâlakân jâla-samvritân

> > tân abhyadhâvat kros'antî

> > kros'ato bhris'a-duhkhitâ

> > kapotî - the female pigeon; sva-âtma-jân - her own offspring; vîkshya - seeing; bâlakân - the children; jâla - by the nest; samvritân - surrounded; tân - toward them; abhyadhâvat - she ran; kros'antî - calling out; kros'atah - toward them who were also crying; bhris'a - extremely; duhkhitâ - distressed.

> > TRANSLATION

> > When the lady pigeon caught sight of her own children trapped within the hunter's net, she was overwhelmed with anguish, and crying out, she rushed toward them as they cried out to her in return.

> > ******

> > TEXT 66

> > sâsakrit sneha-gunitâ

> > dîna-cittâja-mâyayâ

> > svayam câbadhyata s'icâ

> > baddhân pas'yanty apasmritih

> > sâ - she; asakrit - constantly; sneha - by material affection; gunitâ - bound up; dîna-cittâ - of crippled intelligence; aja - of the unborn Supreme Lord; mâyayâ - by the illusory potency; svayam - herself; ca - also; abadhyata - became caught; s'icâ - by the net; baddhân - the captured (children); pas'yantî - while looking at; apasmritih - having forgotten herself.

> > TRANSLATION

> > The lady pigeon had always allowed herself to be bound by the ropes of intense material affection, and thus her mind was overwhelmed by anguish. Being in the grip of the illusory energy of the Lord, she completely forgot herself, and rushing forward to her helpless children, she was immediately bound in the hunter's net.

> > ******

> > TEXT 67

> > kapotah svâtmajân baddhân

> > âtmano 'py adhikân priyân

> > bhâryâm câtma-samâm dîno

> > vilalâpâti-duhkhitah

> > kapotah - the male pigeon; sva-âtma-jân - his own children; baddhân - bound up; âtmanah - than himself; api - even; adhikân - more; priyân - dear; bhâryâm - his wife; ca - and; âtma-samâm - equal to himself; dînah - the unfortunate fellow; vilalâpa - lamented; ati-duhkhitah - most unhappy.

> > TRANSLATION

> > Seeing his own children, who were more dear to him than life itself, fatally bound in the hunter's net along with his dearmost wife, whom he considered equal in every way to himself, the poor male pigeon began to lament wretchedly.

> > ******

> > TEXT 68

> > aho me pas'yatâpâyam

> > alpa-punyasya durmateh

> > atriptasyâkritârthasya

> > grihas trai-vargiko hatah

> > aho - alas; me - my; pas'yata - just see; apâyam - the destruction; alpa-punyasya - of him whose pious credit has been insufficient; durmateh - unintelligent; atriptasya - unsatisfied; akrita-arthasya - of him who has not fulfilled the purpose of his life; grihah - the family life; trai-vargikah - comprising the three aims of civilized existence (religiosity, economic development and sense gratification); hatah - ruined.

> > TRANSLATION

> > The male pigeon said - Alas, just see how I am now destroyed! I am obviously a great fool, for I did not properly execute pious activities. I could not satisfy myself, nor could I fulfill the purpose of life. My dear family, which was the basis of my religiosity, economic development and sense gratification, is now hopelessly ruined.

> > ******

> > TEXT 69

> > anurûpânukûlâ ca

> > yasya me pati-devatâ

> > s'ûnye grihe mâm santyajya

> > putraih svar yâti sâdhubhih

> > anurûpâ - suitable; anukûlâ - faithful; ca - and; yasya - of whom; me - of me; pati-devatâ - she who accepted her husband as a worshipable deity; s'ûnye - empty; grihe - in the home; mâm - me; santyajya - leaving behind; putraih - along with her sons; svah - to heaven; yâti - is going; sâdhubhih - saintly.

> > TRANSLATION

> > My wife and I were an ideal match. She always faithfully obeyed me and in fact accepted me as her worshipable deity. But now, seeing her children lost and her home empty, she has left me behind and gone to heaven with our saintly children.

> > ******

> > TEXT 70

> > so 'ham s'ûnye grihe dîno

> > mrita-dâro mrita-prajah

> > jijîvishe kim artham vâ

> > vidhuro duhkha-jîvitah

> > sah aham - myself; s'ûnye - empty; grihe - in the house; dînah - wretched; mrita-dârah - my wife dead; mrita-prajah - my children dead; jijîvishe - I should want to live; kim artham - for what purpose; vâ - indeed; vidhurah - suffering separation; duhkha - miserable; jîvitah - my life.

> > TRANSLATION

> > Now I am a wretched person living in an empty home. My wife is dead; my children are dead. Why should I possibly want to live? My heart is so pained by separation from my family that life itself has become simply suffering.

> > ******

> > TEXT 71

> > tâms tathaivâvritân s'igbhir

> > mrityu-grastân vicesthatah

> > svayam ca kripanah s'ikshu

> > pas'yann apy abudho 'patat

> > tân - them; tathâ - also; eva - indeed; âvritân - surrounded; s'igbhih - by the net; mrityu - by death; grastân - seized; vicesthatah - stunned; svayam - himself; ca - also; kripanah - wretched; s'ikshu - within the net; pas'yan - while watching; api - even; abudhah - unintelligent; apatat - he fell.

> > TRANSLATION

> > As the father pigeon wretchedly stared at his poor children trapped in the net and on the verge of death, pathetically struggling to free themselves, his mind went blank, and thus he himself fell into the hunter's net.

> > ******

> > TEXT 72

> > tam labdhvâ lubdhakah krûrah

> > kapotam griha-medhinam

> > kapotakân kapotîm ca

> > siddhârthah prayayau griham

> > tam - him; labdhvâ - taking; lubdhakah - the hunter; krûrah - cruel; kapotam - the pigeon; griha-medhinam - the materialistic householder; kapotakân - the pigeon children; kapotîm - the pigeon wife; ca - also; siddha-arthah - having achieved his purposes; prayayau - he set off; griham - for his home.

> > TRANSLATION

> > The cruel hunter, having fulfilled his desire by capturing the head pigeon, his wife and all of their children, set off for his own home.

> > ******

> > SB 11.7.73

> > TEXT 73

> > evam kuthumby as'ântâtmâ

> > dvandvârâmah patatri-vat

> > pushnan kuthumbam kripanah

> > sânubandho 'vasîdati

> > evam - thus; kuthumbî - a family man; as'ânta - unpeaceful; âtmâ - his soul; dvandva - in material dualities (like male and female); ârâmah - taking his pleasure; patatri-vat - like this bird; pushnan - maintaining; kuthumbam - his family; kripanah - the miser; sa-anubandhah - with his relatives; avasîdati - must suffer greatly.

> > TRANSLATION

> > In this way, one who is too attached to family life becomes disturbed at heart. Like the pigeon, he tries to find pleasure in mundane sex attraction. Busily engaged in maintaining his own family, the miserly person is fated to suffer greatly, along with all his family members.

> > ******

> > TEXT 74

> > yah prâpya mânusham lokam

> > mukti-dvâram apâvritam

> > griheshu khaga-vat saktas

> > tam ârûdha-cyutam viduh

> > yah - one who; prâpya - having achieved; mânusham lokam - the human form of life; mukti - of liberation; dvâram - the door; apâvritam - wide open; griheshu - in family affairs; khaga-vat - like the bird of this story; saktah - attached; tam - him; ârûdha - having climbed high; cyutam - then falling; viduh - they consider.

> > TRANSLATION

> > The doors of liberation are opened wide to one who has achieved human life. But if a human being simply devotes himself to family life like the foolish bird in this story, then he is to be considered as one who has climbed to a high place only to trip and fall down.

> > Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupâda to the Eleventh Canto, Seventh Chapter, of the S'rîmad-Bhâgavatam, entitled 'Lord Krishna Instructs Uddhava.'

> > Back to the running text