Chapter 29: Talks Between Nārada and King Prācīnabarhi

 

4.29.1a-2a

sarveṣām eva jantūnāḿ

satataḿ deha-poṣaṇe

asti prajñā samāyattā

ko viśeṣas tadā nṛṇām

 

labdhvehānte manuṣyatvaḿ

hitvā dehādy-asad-graham

ātma-sṛtyā vihāyedaḿ

jīvātmā sa viśiṣyate

 

sarveṣām — all; eva — certainly; jantūnām — of animals; satatam — always; deha-poṣaṇe — to maintain the body; asti — there is; prajñā — intelligence; samāyattā — resting on; kaḥ — what; viśeṣaḥ — difference; tadā — then; nṛṇām — of the human beings;

 

labdhvā — having attained; iha — here; ante — at the end of many births; manuṣyatvam — a human life; hitvā — after giving up; deha-ādi — in the gross and subtle body; asat-graham — an incorrect conception of life; ātma — of spiritual knowledge; sṛtyā — by the path; vihāya — having abandoned; idam — this body; jīva-ātmā — the individual spirit soul; saḥ — that; viśiṣyate — 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.

 

4.29.1a-2a

sarveṣām eva jantūnāḿ

satataḿ deha-poṣaṇe

asti prajñā samāyattā

ko viśeṣas tadā nṛṇām

 

labdhvehānte manuṣyatvaḿ

hitvā dehādy-asad-graham

ātma-sṛtyā vihāyedaḿ

jīvātmā sa viśiṣyate

 

sarveṣām — all; eva — certainly; jantūnām — of animals; satatam — always; deha-poṣaṇe — to maintain the body; asti — there is; prajñā — intelligence; samāyattā — resting on; kaḥ — what; viśeṣaḥ — difference; tadā — then; nṛṇām — of the human beings;

 

labdhvā — having attained; iha — here; ante — at the end of many births; manuṣyatvam — a human life; hitvā — after giving up; deha-ādi — in the gross and subtle body; asat-graham — an incorrect conception of life; ātma — of spiritual knowledge; sṛtyā — by the path; vihāya — having abandoned; idam — this body; jīva-ātmā — the individual spirit soul; saḥ — that; viśiṣyate — 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.

 

4.29.3

yo 'vijñātāhṛtas tasya

puruṣasya sakheśvaraḥ

yan na vijñāyate pumbhir

nāmabhir vā kriyā-guṇaiḥ

 

yaḥ — he who; avijñāta — unknown; āhṛtaḥ — described; tasya — of him; puruṣasya — of the living entity; sakhā — the eternal friend; īśvaraḥ — the master; yat — because; na — never; vijñāyate — is understood; pumbhiḥ — by the living entities; nāmabhiḥ — by names; vā — or; kriyā-guṇaiḥ — 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.

 

4.29.4

yadā jighṛkṣan puruṣaḥ

kārtsnyena prakṛter guṇān

nava-dvāraḿ dvi-hastāńghri

tatrāmanuta sādhv iti

 

yadā — when; jighṛkṣan — desiring to enjoy; puruṣaḥ — the living entity; kārtsnyena — in total; prakṛteḥ — of material nature; guṇān — the modes; nava-dvāram — having nine gates; dvi — two; hasta — hands; ańghri — legs; tatra — there; amanuta — he thought; sādhu — 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.

 

4.29.5

buddhiḿ tu pramadāḿ vidyān

mamāham iti yat-kṛtam

yām adhiṣṭhāya dehe 'smin

pumān bhuńkte 'kṣabhir guṇān

 

buddhim — intelligence; tu — then; pramadām — the young woman (Purañjanī); vidyāt — one should know; mama — my; aham — I; iti — thus; yat-kṛtam — done by intelligence; yām — which intelligence; adhiṣṭhāya — taking shelter of; dehe — in the body; asmin — this; pumān — the living entity; bhuńkte — suffers and enjoys; akṣabhiḥ — by the senses; guṇān — the modes of material nature.

 

TRANSLATION

 

The great sage Nārada continued: The word pramadā 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.

 

4.29.6

sakhāya indriya-gaṇā

jñānaḿ karma ca yat-kṛtam

sakhyas tad-vṛttayaḥ prāṇaḥ

pañca-vṛttir yathoragaḥ

 

sakhāyaḥ — the male friends; indriya-gaṇāḥ — the senses; jñānam — knowledge; karma — activity; ca — also; yat-kṛtam — done by the senses; sakhyaḥ — female friends; tat — of the senses; vṛttayaḥ — engagements; prāṇaḥ — life air; pañca-vṛttiḥ — having five processes; yathā — like; uragaḥ — the serpent.

 

TRANSLATION

 

The five working senses and the five senses that acquire knowledge are all male friends of Purañjanī. 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.

 

4.29.7

bṛhad-balaḿ mano vidyād

ubhayendriya-nāyakam

pañcālāḥ pañca viṣayā

yan-madhye nava-khaḿ puram

 

bṛhat-balam — very powerful; manaḥ — the mind; vidyāt — one should know; ubhaya-indriya — of both groups of senses; nāyakam — the leader; pañcālāḥ — the kingdom named Pañcāla; pañca — five; viṣayāḥ — sense objects; yat — of which; madhye — in the midst; nava-kham — 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 Pañcāla kingdom is that atmosphere in which the five sense objects are enjoyed. Within that Pañcāla kingdom is the city of the body, which has nine gates.

 

4.29.8

akṣiṇī nāsike karṇau

mukhaḿ śiśna-gudāv iti

dve dve dvārau bahir yāti

yas tad-indriya-saḿyutaḥ

 

akṣiṇī — two eyes; nāsike — two nostrils; karṇau — two ears; mukham — mouth; śiśna — genitals; gudau — and rectum; iti — thus; dve — two; dve — two; dvārau — gates; bahiḥ — outside; yāti — goes; yaḥ — one who; tat — through the gates; indriya — by the senses; saḿyutaḥ — 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.

 

4.29.9

akṣiṇī nāsike āsyam

iti pañca puraḥ kṛtāḥ

dakṣiṇā dakṣiṇaḥ karṇa

uttarā cottaraḥ smṛtaḥ

paścime ity adho dvārau

gudaḿ śiśnam ihocyate

 

akṣiṇī — two eyes; nāsike — two nostrils; āsyam — the mouth; iti — thus; pañca — five; puraḥ — on the front; kṛtāḥ — made; dakṣiṇā — southern gate; dakṣiṇaḥ — right; karṇaḥ — ear; uttarā — northern gate; ca — also; uttaraḥ — left ear; smṛtaḥ — understood; paścime — on the west; iti — thus; adhaḥ — downward; dvārau — two gates; gudam — rectum; śiśnam — 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.

 

4.29.10

khadyotāvirmukhī cātra

netre ekatra nirmite

rūpaḿ vibhrājitaḿ tābhyāḿ

vicaṣṭe cakṣuṣeśvaraḥ

 

khadyotā — named Khadyotā; āvirmukhī — named Āvirmukhī; ca — also; atra — here; netre — the two eyes; ekatra — in one place; nirmite — created; rūpam — form; vibhrājitam — named Vibhrājita (brilliant); tābhyām — through the eyes; vicaṣṭe — perceive; cakṣuṣā — with the sense of sight; īśvaraḥ — the master.

 

TRANSLATION

 

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

 

4.29.11

nalinī nālinī nāse

gandhaḥ saurabha ucyate

ghrāṇo 'vadhūto mukhyāsyaḿ

vipaṇo vāg rasavid rasaḥ

 

nalinī — named Nalinī; nālinī — named Nālinī; nāse — the two nostrils; gandhaḥ — aroma; saurabhaḥ — Saurabha (fragrance); ucyate — is called; ghrāṇaḥ — the sense of smell; avadhūtaḥ — called Avadhūta; mukhyā — called Mukhyā (principal); āsyam — the mouth; vipaṇaḥ — named Vipaṇa; vāk — the faculty of speech; rasa-vit — named Rasajña (expert in tasting); rasaḥ — the sense of taste.

 

TRANSLATION

 

The two doors named Nalinī and Nālinī should be known as the two nostrils, and the city named Saurabha represents aroma. The companion spoken of as Avadhūta is the sense of smell. The door called Mukhyā is the mouth, and Vipaṇa is the faculty of speech. Rasajña is the sense of taste.

 

4.29.12

āpaṇo vyavahāro 'tra

citram andho bahūdanam

pitṛhūr dakṣiṇaḥ karṇa

uttaro devahūḥ smṛtaḥ

 

āpaṇaḥ — named Āpaṇa; vyavahāraḥ — business of the tongue; atra — here; citram — of all varieties; andhaḥ — eatables; bahūdanam — named Bahūdana; pitṛ-hūḥ — named Pitṛhū; dakṣiṇaḥ — right; karṇaḥ — ear; uttaraḥ — left; deva-hūḥ — Devahū; smṛtaḥ — is called.

 

TRANSLATION

 

The city called Āpaṇa represents engagement of the tongue in speech, and Bahūdana is the variety of foodstuffs. The right ear is called the gate of Pitṛhū, and the left ear is called the gate of Devahū.

 

4.29.13

pravṛttaḿ ca nivṛttaḿ ca

śāstraḿ pañcāla-saḿjñitam

pitṛ-yānaḿ deva-yānaḿ

śrotrāc chruta-dharād vrajet

 

pravṛttam — the process of sense enjoyment; ca — also; nivṛttam — the process of detachment; ca — also; śāstram — scripture; pañcāla — Pañcāla; saḿjñitam — is described as; pitṛ-yānam — going to Pitṛloka; deva-yānam — going to Devaloka; śrotrāt — by hearing; śruta-dharāt — by the companion named Śrutadhara; vrajet — one can be elevated.

 

TRANSLATION

 

Nārada Muni continued: The city spoken of as Dakṣiṇa-pañcāla represents the scriptures meant for directing pravṛtti, the process of sense enjoyment in fruitive activities. The other city, named Uttara-pañcāla, 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 Pitṛloka and some to Devaloka. All this is made possible by the two ears.

 

4.29.14

āsurī meḍhram arvāg-dvār

vyavāyo grāmiṇāḿ ratiḥ

upastho durmadaḥ prokto

nirṛtir guda ucyate

 

āsurī — called Āsurī; meḍhram — the genital; arvāk — of the fools and rascals; dvāḥ — gate; vyavāyaḥ — performing sexual affairs; grāmiṇām — of common men; ratiḥ — attraction; upasthaḥ — the faculty of procreation; durmadaḥ — Durmada; proktaḥ — is called; nirṛtiḥ — Nirṛti; gudaḥ — rectum; ucyate — is called.

 

TRANSLATION

 

The city called Grāmaka, which is approached through the lower gate of Āsurī [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 Nirṛti.

 

4.29.15

vaiśasaḿ narakaḿ pāyur

lubdhako 'ndhau tu me śṛṇu

hasta-pādau pumāḿs tābhyāḿ

yukto yāti karoti ca

 

vaiśasam — named Vaiśasa; narakam — hell; pāyuḥ — the working sense in the rectum; lubdhakaḥ — named Lubdhaka (very greedy); andhau — blind; tu — then; me — to me; śṛṇu — listen; hasta-pādau — hands and legs; pumān — the living entity; tābhyām — with them; yuktaḥ — being engaged; yāti — goes; karoti — works; ca — and.

 

TRANSLATION

 

When it is said that Purañjana goes to Vaiśasa, 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.

 

4.29.16

antaḥ-puraḿ ca hṛdayaḿ

viṣūcir mana ucyate

tatra mohaḿ prasādaḿ vā

harṣaḿ prāpnoti tad-guṇaiḥ

 

antaḥ-puram — private residence; ca — and; hṛdayam — the heart; viṣūciḥ — the servant named Viṣūcīna; manaḥ — the mind; ucyate — is said; tatra — there; moham — illusion; prasādam — satisfaction; vā — or; harṣam — jubilation; prāpnoti — obtains; tat — of the mind; guṇaiḥ — by the modes of nature.

 

TRANSLATION

 

The word antaḥ-pura refers to the heart. The word viṣūcīna, 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.

 

4.29.17

yathā yathā vikriyate

guṇākto vikaroti vā

tathā tathopadraṣṭātmā

tad-vṛttīr anukāryate

 

yathā yathā — just as; vikriyate — is agitated; guṇa-aktaḥ — associated with the modes of nature; vikaroti — as it does; vā — or; tathā tathā — similarly; upadraṣṭā — observer; ātmā — the soul; tat — of the intelligence; vṛttīḥ — occupations; anukāryate — 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.

 

4.29.18-20

deho rathas tv indriyāśvaḥ

saḿvatsara-rayo 'gatiḥ

dvi-karma-cakras tri-guṇa-

dhvajaḥ pañcāsu-bandhuraḥ

 

mano-raśmir buddhi-sūto

hṛn-nīḍo dvandva-kūbaraḥ

pañcendriyārtha-prakṣepaḥ

sapta-dhātu-varūthakaḥ

 

ākūtir vikramo bāhyo

mṛga-tṛṣṇāḿ pradhāvati

ekādaśendriya-camūḥ

pañca-sūnā-vinoda-kṛt

 

dehaḥ — body; rathaḥ — chariot; tu — but; indriya — the knowledge-acquiring senses; aśvaḥ — the horses; saḿvatsara — total years; rayaḥ — duration of life; agatiḥ — without advancing; dvi — two; karma — activities; cakraḥ — wheels; tri — three; guṇa — modes of nature; dhvajaḥ — flags; pañca — five; asu — life airs; bandhuraḥ — bondage;

 

manaḥ — the mind; raśmiḥ — rope; buddhi — intelligence; sūtaḥ — chariot driver; hṛt — heart; nīḍaḥ — sitting place; dvandva — duality; kūbaraḥ — the posts for the harness; pañca — five; indriya-artha — sense objects; prakṣepaḥ — weapons; sapta — seven; dhātu — elements; varūthakaḥ — coverings;

 

ākūtiḥ — attempts of the five working senses; vikramaḥ — prowess or processes; bāhyaḥ — external; mṛga-tṛṣṇām — false aspiration; pradhāvati — runs after; ekādaśa — eleven; indriya — senses; camūḥ — soldiers; pañca — five; sūnā — envy; vinoda — pleasure; kṛt — doing.

 

TRANSLATION

 

Nārada 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.

 

4.29.21

saḿvatsaraś caṇḍavegaḥ

kālo yenopalakṣitaḥ

tasyāhānīha gandharvā

gandharvyo rātrayaḥ smṛtāḥ

haranty āyuḥ parikrāntyā

ṣaṣṭy-uttara-śata-trayam

 

saḿvatsaraḥ — year; caṇḍa-vegaḥ — called Caṇḍavega; kālaḥ — time; yena — by which; upalakṣitaḥ — symbolized; tasya — of the duration of life; ahāni — days; iha — in this life; gandharvāḥ — Gandharvas; gandharvyaḥ — Gandharvīs; rātrayaḥ — nights; smṛtāḥ — are understood; haranti — they take away; āyuḥ — duration of life; parikrāntyā — by traveling; ṣaṣṭi — sixty; uttara — above; śata — hundred; trayam — three.

 

TRANSLATION

 

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

 

4.29.22

kāla-kanyā jarā sākṣāl

lokas tāḿ nābhinandati

svasāraḿ jagṛhe mṛtyuḥ

kṣayāya yavaneśvaraḥ

 

kāla-kanyā — the daughter of Time; jarā — old age; sākṣāt — directly; lokaḥ — all living entities; tām — her; na — never; abhinandati — welcome; svasāram — as his sister; jagṛhe — accepted; mṛtyuḥ — death; kṣayāya — for destruction; yavana-īśvaraḥ — the King of the Yavanas.

 

TRANSLATION

 

What was described as Kālakanyā should be understood as old age. No one wants to accept old age, but Yavaneśvara [Yavana-rāja], who is death, accepts Jarā [old age] as his sister.

 

4.29.23-25

ādhayo vyādhayas tasya

sainikā yavanāś carāḥ

bhūtopasargāśu-rayaḥ

prajvāro dvi-vidho jvaraḥ

 

evaḿ bahu-vidhair duḥkhair

daiva-bhūtātma-sambhavaiḥ

kliśyamānaḥ śataḿ varṣaḿ

dehe dehī tamo-vṛtaḥ

 

prāṇendriya-mano-dharmān

ātmany adhyasya nirguṇaḥ

śete kāma-lavān dhyāyan

mamāham iti karma-kṛt

 

ādhayaḥ — disturbances of the mind; vyādhayaḥ — disturbances of the body, or diseases; tasya — of Yavaneśvara; sainikāḥ — soldiers; yavanāḥ — Yavanas; carāḥ — followers; bhūta — of living entities; upasarga — at the time of distress; āśu — very soon; rayaḥ — very powerful; prajvāraḥ — named Prajvāra; dvi-vidhaḥ — two kinds; jvaraḥ — fever;

 

evam — thus; bahu-vidhaiḥ — of different varieties; duḥkhaiḥ — by tribulations; daiva — by providence; bhūta — by other living entities; ātma — by the body and mind; sambhavaiḥ — produced; kliśyamānaḥ — subjected to sufferings; śatam — hundred; varṣam — years; dehe — in the body; dehī — the living entity; tamaḥ-vṛtaḥ — covered by material existence;

 

prāṇa — of life; indriya — of the senses; manaḥ — of the mind; dharmān — characteristics; ātmani — unto the soul; adhyasya — wrongly attributing; nirguṇaḥ — although transcendental; śete — lies down; kāma — of sense enjoyment; lavān — on fragments; dhyāyan — meditating; mama — mine; aham — I; iti — thus; karma-kṛt — the actor.

 

TRANSLATION

 

The followers of Yavaneśvara [Yamarāja] are called the soldiers of death, and they are known as the various types of disturbances that pertain to the body and mind. Prajvāra 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.

 

4.29.26-27

yadātmānam avijñāya

bhagavantaḿ paraḿ gurum

puruṣas tu viṣajjeta

guṇeṣu prakṛteḥ sva-dṛk

 

guṇābhimānī sa tadā

karmāṇi kurute 'vaśaḥ

śuklaḿ kṛṣṇaḿ lohitaḿ vā

yathā-karmābhijāyate

 

yadā — when; ātmānam — the Supreme Soul; avijñāya — forgetting; bhagavantam — the Supreme Personality of Godhead; param — supreme; gurum — the instructor; puruṣaḥ — the living entity; tu — then; viṣajjeta — gives himself up; guṇeṣu — to the modes; prakṛteḥ — of material nature; sva-dṛk — one who can see his own welfare;

 

guṇa-abhimānī — identified with the modes of nature; saḥ — he; tadā — at that time; karmāṇi — fruitive activities; kurute — performs; avaśaḥ — spontaneously; śuklam — white; kṛṣṇam — black; lohitam — red; vā — or; yathā — according to; karma — work; abhijāyate — 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.

 

4.29.28

śuklāt prakāśa-bhūyiṣṭhān

lokān āpnoti karhicit

duḥkhodarkān kriyāyāsāḿs

tamaḥ-śokotkaṭān kvacit

 

śuklāt — by goodness; prakāśa — by illumination; bhūyiṣṭhān — characterized; lokān — planets; āpnoti — achieves; karhicit — sometimes; duḥkha — distress; udarkān — having as the end result; kriyā-āyāsān — full of laborious activities; tamaḥ — darkness; śoka — in lamentation; utkaṭān — abounding; kvacit — sometimes.

 

TRANSLATION

 

Those who are situated in the mode of goodness act piously according to Vedic injunctions. Thus they are elevated to the higher planetary systems where the demigods live. Those who are influenced by the mode of passion engage in various types of productive activities in the planetary systems where human beings live. Similarly, those influenced by the mode of darkness are subjected to various types of misery and live in the animal kingdom.

 

4.29.29

kvacit pumān kvacic ca strī

kvacin nobhayam andha-dhīḥ

devo manuṣyas tiryag vā

yathā-karma-guṇaḿ bhavaḥ

 

kvacit — sometimes; pumān — male; kvacit — sometimes; ca — also; strī — female; kvacit — sometimes; na — not; ubhayam — both; andha — blind; dhīḥ — he whose intelligence; devaḥ — demigod; manuṣyaḥ — human being; tiryak — animal, bird, beast; vā — or; yathā — according to; karma — of activities; guṇam — the qualities; bhavaḥ — 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.

 

4.29.30-31

kṣut-parīto yathā dīnaḥ

sārameyo gṛhaḿ gṛham

caran vindati yad-diṣṭaḿ

daṇḍam odanam eva vā

 

tathā kāmāśayo jīva

uccāvaca-pathā bhraman

upary adho vā madhye vā

yāti diṣṭaḿ priyāpriyam

 

kṣut-parītaḥ — overcome by hunger; yathā — as; dīnaḥ — poor; sārameyaḥ — a dog; gṛham — from one house; gṛham — to another house; caran — wandering; vindati — receives; yat — whose; diṣṭam — according to destiny; daṇḍam — punishment; odanam — food; eva — certainly; vā — or;

 

tathā — similarly; kāma-āśayaḥ — pursuing different types of desires; jīvaḥ — the living entity; ucca — high; avaca — low; pathā — on a path; bhraman — wandering; upari — high; adhaḥ — low; vā — or; madhye — in the middle; vā — or; yāti — goes toward; diṣṭam — 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.

 

4.29.32

duḥkheṣv ekatareṇāpi

daiva-bhūtātma-hetuṣu

jīvasya na vyavacchedaḥ

syāc cet tat-tat-pratikriyā

 

duḥkheṣu — in the matter of distresses; ekatareṇa — from one kind; api — even; daiva — providence; bhūta — other living entities; ātma — the body and mind; hetuṣu — on account of; jīvasya — of the living entity; na — never; vyavacchedaḥ — stopping; syāt — is possible; cet — although; tat-tat — of those miseries; pratikriyā — 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.

 

4.29.33

yathā hi puruṣo bhāraḿ

śirasā gurum udvahan

taḿ skandhena sa ādhatte

tathā sarvāḥ pratikriyāḥ

 

yathā — as; hi — certainly; puruṣaḥ — a man; bhāram — a burden; śirasā — on the head; gurum — heavy; udvahan — carrying; tam — that; skandhena — on the shoulder; saḥ — he; ādhatte — puts; tathā — similarly; sarvāḥ — all; pratikriyāḥ — 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.

 

4.29.34

naikāntataḥ pratīkāraḥ

karmaṇāḿ karma kevalam

dvayaḿ hy avidyopasṛtaḿ

svapne svapna ivānagha

 

na — never; ekāntataḥ — ultimately; pratīkāraḥ — counteraction; karmaṇām — of different activities; karma — another activity; kevalam — only; dvayam — both; hi — because; avidyā — due to illusion; upasṛtam — accepted; svapne — in a dream; svapnaḥ — a dream; iva — like; anagha — O you who are free from sinful activities.

 

TRANSLATION

 

Nārada 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 Kṛṣṇa 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 Kṛṣṇa consciousness, we cannot be relieved of such dreams. For the ultimate solution to all problems, we must awaken to Kṛṣṇa consciousness.

 

4.29.35

arthe hy avidyamāne 'pi

saḿsṛtir na nivartate

manasā lińga-rūpeṇa

svapne vicarato yathā

 

arthe — factual cause; hi — certainly; avidyamāne — not existing; api — although; saḿsṛtiḥ — material existence; na — not; nivartate — ceases; manasā — by the mind; lińga-rūpeṇa — by subtle form; svapne — in a dream; vicarataḥ — acting; yathā — 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.

 

4.29.36-37

athātmano 'rtha-bhūtasya

yato 'nartha-paramparā

saḿsṛtis tad-vyavacchedo

bhaktyā paramayā gurau

 

vāsudeve bhagavati

bhakti-yogaḥ samāhitaḥ

sadhrīcīnena vairāgyaḿ

jñānaḿ ca janayiṣyati

 

atha — therefore; ātmanaḥ — of the living entity; artha-bhūtasya — having his real interest; yataḥ — from which; anartha — of all unwanted things; param-parā — a series one after another; saḿsṛtiḥ — material existence; tat — of that; vyavacchedaḥ — stopping; bhaktyā — by devotional service; paramayā — unalloyed; gurau — unto the Supreme Lord or His representative;

 

vāsudeve — Vāsudeva; bhagavati — the Supreme Personality of Godhead; bhakti-yogaḥ — devotional service; samāhitaḥ — applied; sadhrīcīnena — completely; vairāgyam — detachment; jñānam — full knowledge; ca — and; janayiṣyati — 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, Vāsudeva, one cannot possibly become completely detached from this material world, nor can he possibly manifest real knowledge.

 

4.29.38

so 'cirād eva rājarṣe

syād acyuta-kathāśrayaḥ

śṛṇvataḥ śraddadhānasya

nityadā syād adhīyataḥ

 

saḥ — that; acirāt — very soon; eva — certainly; rāja-ṛṣe — O best of kings; syāt — becomes; acyuta — of the Supreme Personality of Godhead; kathā — narrations; āśrayaḥ — depending on; śṛṇvataḥ — of one who is hearing; śraddadhānasya — faithful; nityadā — always; syāt — becomes; adhīyataḥ — 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 Kṛṣṇa consciousness and in hearing of the Lord's activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.

 

4.29.39-40

yatra bhāgavatā rājan

sādhavo viśadāśayāḥ

bhagavad-guṇānukathana-

śravaṇa-vyagra-cetasaḥ

 

tasmin mahan-mukharitā madhubhic-caritra-

pīyūṣa-śeṣa-saritaḥ paritaḥ sravanti

tā ye pibanty avitṛṣo nṛpa gāḍha-karṇais

tān na spṛśanty aśana-tṛḍ-bhaya-śoka-mohāḥ

 

yatra — where; bhāgavatāḥ — great devotees; rājan — O King; sādhavaḥ — saintly persons; viśada-āśayāḥ — broad-minded; bhagavat — of the Supreme Personality of Godhead; guṇa — the qualities; anukathana — to regularly recite; śravaṇa — to hear; vyagra — eager; cetasaḥ — whose consciousness;

 

tasmin — there; mahat — of great saintly persons; mukharitāḥ — emanating from the mouths; madhu-bhit — of the killer of the Madhu demon; caritra — the activities or the character; pīyūṣa — of nectar; śeṣa — surplus; saritaḥ — rivers; paritaḥ — all around; sravanti — flow; tāḥ — all of them; ye — they who; pibanti — drink; avitṛṣaḥ — without being satisfied; nṛpa — O King; gāḍha — attentive; karṇaiḥ — with their ears; tān — them; na — never; spṛśanti — touch; aśana — hunger; tṛṭ — thirst; bhaya — fear; śoka — lamentation; mohāḥ — 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.

 

4.29.41

etair upadruto nityaḿ

jīva-lokaḥ svabhāvajaiḥ

na karoti harer nūnaḿ

kathāmṛta-nidhau ratim

 

etaiḥ — by these; upadrutaḥ — disturbed; nityam — always; jīva-lokaḥ — the conditioned soul in the material world; sva-bhāva-jaiḥ — natural; na karoti — does not do; hareḥ — of the Supreme Personality of Godhead; nūnam — certainly; kathā — of the words; amṛta — 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.

 

4.29.42-44

prajāpati-patiḥ sākṣād

bhagavān giriśo manuḥ

dakṣādayaḥ prajādhyakṣā

naiṣṭhikāḥ sanakādayaḥ

 

marīcir atry-ańgirasau

pulastyaḥ pulahaḥ kratuḥ

bhṛgur vasiṣṭha ity ete

mad-antā brahma-vādinaḥ

 

adyāpi vācas-patayas

tapo-vidyā-samādhibhiḥ

paśyanto 'pi na paśyanti

paśyantaḿ parameśvaram

 

prajāpati-patiḥ — Brahmā, the father of all progenitors; sākṣāt — directly; bhagavān — the most powerful; giriśaḥ — Lord Śiva; manuḥ — Manu; dakṣa-ādayaḥ — headed by King Dakṣa; prajā-adhyakṣāḥ — the rulers of humankind; naiṣṭhikāḥ — the strong brahmacārīs; sanaka-ādayaḥ — headed by Sanaka;

 

marīciḥ — Marīci; atri-ańgirasau — Atri and Ańgirā; pulastyaḥ — Pulastya; pulahaḥ — Pulaha; kratuḥ — Kratu; bhṛguḥ — Bhṛgu; vasiṣṭhaḥ — Vasiṣṭha; iti — thus; ete — all of them; mat-antāḥ — ending with me; brahma-vādinaḥ — brāhmaṇas, speakers on Vedic literature;

 

adya api — up to date; vācaḥ-patayaḥ — masters of speaking; tapaḥ — austerities; vidyā — knowledge; samādhibhiḥ — and by meditation; paśyantaḥ — observing; api — although; na paśyanti — do not observe; paśyantam — the one who sees; parama-īśvaram — the Supreme Personality of Godhead.

 

TRANSLATION

The most powerful Lord Brahmā, the father of all progenitors; Lord Śiva; Manu, Dakṣa and the other rulers of humankind; the four saintly first-class brahmacārīs headed by Sanaka and Sanātana; the great sages Marīci, Atri, Ańgirā, Pulastya, Pulaha, Kratu, Bhṛgu and Vasiṣṭha; and my humble self [Nārada] are all stalwart brāhmaṇas 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.

 

4.29.45

śabda-brahmaṇi duṣpāre

caranta uru-vistare

mantra-lińgair vyavacchinnaḿ

bhajanto na viduḥ param

 

śabda-brahmaṇi — in the Vedic literature; duṣpāre — unlimited; carantaḥ — being engaged; uru — greatly; vistare — expansive; mantra — of Vedic hymns; lińgaiḥ — by the symptoms; vyavacchinnam — partially powerful (the demigods); bhajantaḥ — worshiping; na viduḥ — 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.

 

4.29.46

yadā yasyānugṛhṇāti

bhagavān ātma-bhāvitaḥ

sa jahāti matiḿ loke

vede ca pariniṣṭhitām

 

yadā — when; yasya — whom; anugṛhṇāti — favors by causeless mercy; bhagavān — the Supreme Personality of Godhead; ātma-bhāvitaḥ — realized by a devotee; saḥ — such a devotee; jahāti — gives up; matim — consciousness; loke — in the material world; vede — in the Vedic functions; ca — also; pariniṣṭhitām — 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.

 

4.29.47

tasmāt karmasu barhiṣmann

ajñānād artha-kāśiṣu

mārtha-dṛṣṭiḿ kṛthāḥ śrotra-

sparśiṣv aspṛṣṭa-vastuṣu

 

tasmāt — therefore; karmasu — in fruitive activities; barhiṣman — O King Prācīnabarhiṣat; ajñānāt — out of ignorance; artha-kāśiṣu — in the glittering fruitive result; mā — never; artha-dṛṣṭim — considering to be the aim of life; kṛthāḥ — do; śrotra-sparśiṣu — pleasing to the ear; aspṛṣṭa — without touching; vastuṣu — real interest.

 

TRANSLATION

 

My dear King Barhiṣmān, 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.

 

4.29.48

svaḿ lokaḿ na vidus te vai

yatra devo janārdanaḥ

āhur dhūmra-dhiyo vedaḿ

sakarmakam atad-vidaḥ

 

svam — own; lokam — abode; na — never; viduḥ — know; te — such persons; vai — certainly; yatra — where; devaḥ — the Supreme Personality of Godhead; janārdanaḥ — Kṛṣṇa, or Viṣṇu; āhuḥ — speak; dhūmra-dhiyaḥ — the less intelligent class of men; vedam — the four Vedas; sa-karmakam — full of ritualistic ceremonies; a-tat-vidaḥ — 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.

 

4.29.49

āstīrya darbhaiḥ prāg-agraiḥ

kārtsnyena kṣiti-maṇḍalam

stabdho bṛhad-vadhān mānī

karma nāvaiṣi yat param

tat karma hari-toṣaḿ yat

sā vidyā tan-matir yayā

 

āstīrya — having covered; darbhaiḥ — by kuśa grass; prāk-agraiḥ — with the points facing east; kārtsnyena — altogether; kṣiti-maṇḍalam — the surface of the world; stabdhaḥ — proud upstart; bṛhat — great; vadhāt — by killing; mānī — thinking yourself very important; karma — activity; na avaiṣi — you do not know; yat — which; param — supreme; tat — that; karma — activity; h