aTha saptamo adhyAyayh: Chapter 7 skanda 11
SrI BagavAn uvAca - Sree Bhagavan said:
yadA atha mAm mahABAga tat cikIrshitam eva may I
brahmA Bavah lokapAlAh sarve mAm aBikAnkshiNah II
yadA attha - then also; mAm - me; mahABAga - uddhava; tat - that; cikIrshitam - designed, purpose; eva - only; may - my; brahmA - Brahma; Barah - Sivah; lokapAlAh - masters of different directions; sarve - all; mAm - from me; aBiAnkshinah - desired;
Now that what you Uddhava designed only was desired by the only four faced BrahmA, Siva and other masters of different worlds. Also desire the same.
mayA nishpAditam hi atra devakAryam aSeshatah I
ydartham avatIrNah aham amSena brahmaNA arthitah II
mayA - by me; nishpAditam - has been accomplished; hi - indeed; atra - here; devakAryam - divine deeds; aSeshatah - fully; yadartham - for which purpose; avatIrNah - incarnated; aham - I; amSena - part; brahmaNA - by Brahma; arthitah - requested;
All the divine deeds for which i have incarnated put at the request of BrahmA has been accomplished indeed.
kulam vy SApa nirdagdham nankshyati anyanya vigrahAt I
samudrah saptama hi enAm purIm ca plAvayishyati II
kulam - the Yadu clan; vy - really; SApa - of curse; nirdagdham - burned; nankshyati - will be destroyed, will perish; anyonya - mutual, amongst themselves; vigrahAt - by fighting; samudrah - ocean; saptama - seventh day; enam - this; purIm - city; ca - also; plAvayishyati - will be flooded.
The clan burned up with the curse of brahmins will be destroyed by mutual fighting. Ocean will flood this city on the seventh day indeed.
yarhi eva ayam mayA tyktah lokah ayam nashtamangalah I
Bavishyati acirAt sAdhuh kalinA api nirAkritah II
yarhi - when; eva - thus; ayam - this; mayA - by me; tyktah - left, quit; lokah - world; ayam - this; nashta - having lost, deprived of; mangala - auspiciousness, good luck or fortune, welfare; Bavishyati - will become; acirAt - very soon; sAdhuh - virtuous men, righteous men; kalinA - by Kali; api - even; nirAkritah - turned away, opposed;
When indeed this was left b me, this world will become lost and deprived of righteousness rejected even by kali. (the personification of kali yuga extending up to 4,32,000 years)
na vAstavyam tvaya eva iha mayA tyakte mahItale I
janah adharmaruchih Badra Bavishyati kalau yuge II
na - not, no more; vAstavyam - residing, inhabiting; tvaya - by you; eva - even; iha - here in this world; mayA - by me; tyakte - quit; mahItale - on earth; janAh - people; adharma - injustice, unrighteousness; ruchih - relish; Badra - hypocrite; Bavishyati - will become; kalau yuge - in kaliyuga;
It is no more habitable by you even here in the world. Quitted by me. People will become relishing unrighteousness and hypocrites in kali yuga.
tvam tu sarvam parityajya snrham svajana bandhanam I
mayi AveSya manah samyak samadrig vicarasva gAm II
tvam - you; tu - too; sarvam - all and everything; parityagya - having abandoned; sneham - affection, kindness; svajana - of our own people, kindred; bandhanam - binding, bonds; mayi - in Me; AveSya - having taken possession of; manah - mind; samyak - fully, entirely; samadrig - looking at, regarding things indifferently; vicarasva - move, traverse; gAm - praising;
You too having abandoned all and everything of affection binding to your own people, having your mind taking possession entirely in me move about singing and praising.
yad idam mansA vAcA cakshuByAm SravaNAdiBih I
naSwaram grihyamANam ca viddhi mAyAm manomyIm II
yad - which; idam - this world; mansA - by mind; vAcA - by the spoken word; cakshuByAm - by the eyes; SravaNa - by hearing; AdiBih - by other means; naswaram -perishable, transitory, transient, evanescent; grihyamANam - be perceived by organs of sense and mind; ca - also; viddhi - (you) understand, know; mAyAm - illusory image, unreal, energy; manomayam- consisting of spirit or mind, spiritual, mental;
Know and understand this world perceived by mind, eyes, ears and other organs of sense is evanescent. Also know and understand that which is consisting of spirit or mind is my supreme energy. My illusory image.
pumsah ayuktasya nANartha Bramah sa guNadosha krit I
karma , akarma, vikarma iti guNadosha dhiyoh BidA II
pumsah - human beings, spirit of man; ayktasya - of someone not devout, not attentive, unfit, not being yoked or attached; nAnA - different, various; artha - notion sense, meaning; Bramah - confusion perplexity, error; sa - that; guNa - qualities of sense organs and five elements and triad of qualities of beings; dosha - alteration, fault; krit - making, effecting; karma - activity, ction, any religious act or rite ( such as sacrifice, oblation, etc.); akarma - bad or wicked act, improper and/or inefficient action, crike; vikarma - prohibited or unlawful action; iti - thus, in this manner; DhiyAh - minds, understanding; Bida - differences, distinction;
The various notions of not devout beings are the confusion of qualities of them. Thus the qualities of being are different actions, evil actions and prohibited actions. That is to say the world actions are all in control of Lord and being thinking different acts good bad or prohibited is only his confusion caused by the guNas.
tasmAt yuktah indriya jayah yukta citta idam jagat I
AtmanI Ikhsava vitatam AtmAnam mayi adhIsware II
tasmAt - therefore; indriya - faculty of senses, organs of sense; jayah - victory, winning; yuktah - joined or united with, be fit or suitable; citta - intelligence, reason; ida - thus; jagat - word; Atmani - in yourself; Ikshaswa - (you) see, view; vitatam - spread out, extended; AtmAnam - the lord nArAyaNa; mayi - in me; adhIsware - in the overlord or Supreme Naaraayana;
Therefore be joined to Him with winning over the fourteen senses and intelligence and reason, see this world in Lord Naaraayana in me the Supreme Lord. The fourteen senses are five of knowledge, five of action, along with conscience, intellect, consciousness and reason.
gnAna vignAna samyukta AtmaBUtah SarIriNAm I
AtmA anuBava tushta AtmA na antarAaih vihanyate II
gnAna - nowledge of God; vignAna - wisdom of experience; samyukta - fully united; SarIriNAm - of those with body, beings; Atma - soul; BUtah - existing; AtmA - Naarayana; anuBava - experiencing; tushtah - satisfied; Atma - being; na - not; antarAaih - with obstacles; vihanyate - will not be hit;
Being joined with knowledge and wisdom of HIm existing in body as a soul and satisfied with the experience of God, He will not get hit by obstacles.
dosha buddhyA uBaya atItah nishedhAn na nivartate I
guNa buddhyA ca vihitam na karoti yathA arBahah II
dosha - mistaken; buddhyA - by comprehension, understanding, judgement; uBaya - of both
( firstly, the universal lord as the supreme soul, and secondly, subservience to the independence of the Lord who is a friend in every being, or being indifferent to this world as well as other worlds); atItah - one who has gone beyond or crossed over; nishedhAn - prohibition, deviation from the rule; na - not; nivartate - performs; guNa - by the triad of qualities of beings; buddhyA - understanding; ca - verily; vihitam - improper, not good, unfit; na - not; karoti - performs, does; yathA - like; arBakah - boy, child;
One who has crossed over to understanding that the lord Naaraayana being immanent and controlling the beings while the lord only is independent and consequent equanimity in all and gone beyond this and other worlds, does not perform prohibited acts by any mistaken comprehension nor does any improper act because of the triad qualities of beings like a child not knowing the consequences.
sarva BUta suhrit SAntah jnAna vijnAna niScalah I
paSyan at Atmakam viSwam na vipadyeta vy pumah II
sarva - all and every; BUta - beings; suhrit - friend; SAntah - tranquil auspicious; jnAna - knowledge of Naaraayana; vijnAna - comprehension of God, Naaraayana; niScalah - steady, invariable, unchangeable; paSyan - seeing, rightly understanding; mat - my; Atmakam - one belonging or forming the nature of one’s self (Naaraayana), consisting of, composed of (Naaraayana); viSwam - world or universe; vipadyeta - fail, come to nought; vy - indeed; punah - again, back;
He is a friend of every being, tranquil and unchangeable in the knowledge and comprehension. Rightly understanding that the universe being of me and composed of me and my nature, he will never fail.
Sree Suka uvAca - Sree Suka said:
iti Adishtah BagavatA mahABagavatah nripa I
uddhavah panNipatya Aha tatva jijnAsuh acyutam II
Thus spoken by Sree Krishna the great devotee Uddhava, having bowing down said being one desiring the understanding, to Sree Krishna.
tatva - truth and essential nature; jijnAsuh - desirous of getting absolution (BUmukshuh)
Uddhava uvAca - Uddhava said:
yogeSa yogavinyAsa yogAtman yogasamBavah I
nihSreyasAya may proktah tyAgah samnyAsa lakshaNah II
yoga - abstract meditation, abstract contemplation, self concentration = knowledge. Self concentration by self restraint and control, yogesa - master or object of such meditation or knowledge; yogavinyAsa - the object of particularly applied knowledge; yogAtman - personified knowledge; yogasamBavah - one who is the means or way towards acquiring knowledge of Naaraayana; nihSreyasya - for the knowledge that brings final beatitude or emancipation; may - for me; proktah - taught, told, mentioned; samnyAsa - renunciation of the world, profession of asceticism; lakshaNah - characteristic, definition;
O lord Naaraayana! It was taught to me that for the knowledge which brings the liberation, abandoning this bad association in the world is the characteristic of ascetism.
tyAgah ayam dushkarah BUman kAmAnAm vishaya AtmaBih I
sutarAm tvayi sarva Atman na Baktyh iti may matih II
tyAgah - abandoning, giving up; ayam - this; dushkarah - difficult, hard to be done; BUman - Krishna; kAmAnAm - desire for, longing after; vishaya - worldly objects, sensual enjoyment, objects of affection; AtmaBih - by beings; sutarAm - excessively; tvayi - in you; sarva - off all and every; Atman - lord or inner director; na - not; BaktAh - devotees; iti - thus, in this world; may - my; matih - thought, thinking;
O Krishna! This abandonment or giving up is very difficult for these worldly desires and enjoyments and definitely not for those who are not devotees to you the soul of all. Thus I think.
so aham mama aham iti mUDhamatih vigADhah tvan mAyayA viracita Atmani sAnubandhe I
tat tu anjasA nigaditam BavatA yathA aham samsAdhayAmi BagavAn anuSAdhi Brityam II
soaham - I myself; mama - my; aham - I; iti - thus; mUdha - foolish, confused; matih - perception, understanding; vigADhah - deep; tvan - by your; mAyayA - by your supernatural power, illusion, wisdom; viracita - arranged; Atmani - in me myself; sAnubandhe - in possessing, together with one’s belongings, relatives and family; tat - that; tu - also; aNjasA - instantly, quickly, truly, justly, straight on; nigaditam - spoken; BavatA - by you; yathA - in the manner, as; aham - I; samsAdhayAmi - (I) accomplish; BagavAn - O Lord; anuSAdhi - (You) direct, teach; Brityam - dependent, servant;
I myself was deeply immersed by foolish mind in Me, Mine and my relatives and family caused at your wish and power. I will accomplish as justly spoken by you instantly. Order me your servant. O Lord.
satyasya te svadriSa Atmana Atmano anyam vaktAram Isa vibudheshu api na anucakshe I
sarve vimohita dhiyah tava mAyayA ime brahma Adayah tanuBritah bahih arthaBAvAh II
satyasya - of truth, of true knowledge, knowledge of your being the originator or creator; te - your; svadriSa - form of yourself or the soul; Atmana - of your soul; Atmanah - of yourself; anyam - another; vaktAram - teacher; vibudheshu - among gods, wise men, learned men; api - even; na - not; anucakshe - look up; sarve - all; vimohita - bewildered, confused; dhiyah - understanding, mind, wisdom; tava - your; mAyayA - by your power or wish; ime - these; brahma - four faced Brahma; Adayah - and others following; tanu - body; Britah - bearing; bahihi- outside, outward; artha - object; bahirartha - external object, meaning; BAvAh - ways of thinking, feeling, disposition of the mind;
I do not see any other teacher of your true divine form even among the learned and wise. These Brahma and others having a body or beings are confused and think of your external meanings only because of your power and wish.
Truth has the meaning of infinity and immanent creator of universe and knowledge.
This is the meaning of saying “satyam jnAnam anantam brahmA” - nArAyaNa is truth, knowledge and infinity. tanuBritAh - Brahma and others like wind, fire space water and earth have their bodies unlike the other beings.
tasmAd Bavatam anavadyam ananta pAram sarvajna ISwaram akhaNda vikunTha dhiNyam I
nirveda dhI aharahah vrijina aBitaptah nArAyaNam narasakham SaraNam prapadye II
tasmAd - therefore; Bavantam - your worship, your Lordship; anavadyam - faultless self, praiseworthy; ananta - endless, infinity; pAram - end or extremity of anything, furthermost, concluding limit; sarjnam - omniscient, all knowing; Iswaram - the Supreme Soul; akhaNda - entire, whole, not fragmentary; vikunTha - sharp, keen, irresistable, name of Vishnu; dhishNyam - abode, region; nirveda - complete indifference, disregarding of worldly objects, despondent, resigned, indifferent; dhI - mind; aharahah - day by day, daily; vrijinam - misery, affliction; aBitaptah - scorched, burned, afflicted; nArAyaNam - nord Naaraayana, nara - man, Arjuna; SaraNam - protection; prapadye - approach, turn out, undergo, throw oneself down at the feet, set out;
I afflicted every day with misery in mind, seek protection of your lordship nArAyaNa friend of nara who is praiseworthy, infinite to the other end, omniscient and lord of the abode of Vishnu
Sree BagavAn uvAca - the Lord said:
prAyeNa manuja loke loka tattva vicakshaNAh I
samuddharanti hi AtmAnam Atmani eva aSuBa AsayAt II
prAyeNa - mostly, generally, most probably, likely; manuja - human (man born); loke - in or of the world; lokatatva - truth, essence popularly known worlds; vicakshanAh - clear- sighted, wise, experienced; samuddharanti - (they) lift up, stretched out, extricate, deliver; hi - indeed; AtmAnam - self, soul; Atmani - in himself; eva - only; aSuBa - bad, vicious, sinful; ASayAt - disposition of mind, mode of thinking;
Generally wise men with clear sight of true knowledge from teacher save themselves from sinful conduct in this world.
Atmanah guruh Atma iva purushasya viSeshatah I
yat pratyaksha anumAnAByAm sreyo asau anuvindate II
Atmanah - of one’s; guru - preceptor, teacher; Atma - god; iva - like; purushAya - for the person; viSeshatah - particularly, with distinction; yat - which; pratyaksha - perceptible to outer and inner organs of cognition; anumAna - inferring from a given premise, inference, one of the means of obtaining true knowledge;
(pratyaksha, anumAna, upamAna, Sabda or Aptavacana - cognizance of my perception, inference from premises, analogy, authority of Vedas or revelation) Sreyah - bliss, final emancipation; asau - this person; anuvindate - finds, obtains, discovers;
Man’s preceptor or teacher is himself or God himself only. He obtains emancipation better than which from sense cognizance and inference.
For anybody, one’s own mind is the best teacher which is perception and inference. He obtains the final emancipation by which.
purushatve ca mAm dhIrAh sAnkhya yoga viSAradAh I
AvistAram prapasyanti sarva Sakti upabrimhitam II
purushatve - in the human body; ca - only; mAm - me; dhIrAh - wise men, intelligent men; sAnkhya yoga - Samkhya - reckonking up the 24 true entities and the supreme spirit, the spirit different from prekriti and constituting 24 tattvAs or true entities. sAnkhya philosophy of Kapila - yoga - adherent to sAnkhya philosophy sAnkhya yoga is discriminating spirit from nature; viSAradAh - proficient in, conversant with, learned, wise; AvistAram - in more manifest, very manifest way; A - compassion, pain; vi- different, great, intensity; tAram - leading over, crossing over, AvistAram - one who carries away from the pain of this world; prapaSyanti - accompanied by ;sarva - all; Sakti - power, might, capability, energy; upabrimhitam - accompanied by;
They, the learned men, proficient in Sankhya philosophy of Supreme spirit Naaraayana being different from nature (prakriti) constituted by 24 entities (tattvas), look at my person manifest accompanied by all powerful energy to carry them away from worldly pain to emancipation. The emancipation is in accordance with one’s own fitness and ability.
eka dvi tri catush pAdAh bahupAdAh tathA apadAh I
bahuyah santi purah srishtAh sAsAm mey paurushI priyA II
eka - one; dvi - two; tri - three; catush - four; pAdAh - feet beings with one, two, three and four feet; bahu - many; pAdAh - feet; tahta - in the same manner; apadah - with no foot; bahyah - numerous, many; santi - exist, are; purah - body; srishtAh - produced, created, brought forth; tasmin - in them; may - for me; paurishI - of purusha human; priyA - pleasing, liked;
There are many beings with one, two, three and four feet and also with no feet created bodies. Of them, human body is pleasing to me.
atra mAm mArgayanti addhA yuktA hetuBih Iswaram I
grihyamANyh Atmalingyh sva bAhyam anumAnatah II
atra - here; mAm - me; mArgayanti - seek after, strive to attain; addhA - manifestly, certainly, truly; in this way; yuktA - absorbed in abstract meditation, experienced in, connected, combined, following in regular succession; hetuBih - by reasons, impelled by by logical reason or dedcution or inference; Iswaram - NArAyaNa; grihyamAByh - being assumed by (shape); Atmalingyh - Atma - of God Linga - by image, by proof, by evidence; sva - of one own; BBAhya - outside, anumAnatah - by inference or deduction;
They strive to attain manifestly my form by meditation, by one’s own and outer inference of logical reasoning.
atra api udAharantIm itihAsam purAtanam I
avadhUtasya samvAdam yadoh amita tejasah II
atra - here; api - also; udAharantIm - relate being narrated; itihAsam - tradition; purAtanam - old; avadhUtasya - of an ascetic; samvAdam - dialogue, conversation; yadoh - of Yadu; amita - immensely; tejasah - spirit, authority;
Here also I narrate a tradition of legendary conversation of an ascetic immensely spirited and yadu.
avadhUtam dvijam kancin carantam akutah Bayam I
kavim nirIkshya nipuNam yaduh papracha dharmavit II
dvijam - Brahmin; kancin- who; carantam - moving, traveling through; akutah - not from any cause; Bayam - fear of; kavim - wise man, sage; nirIkshya - having looked at, having regarded; nipuNam - skilled person; yaduh - yadu; papraccha - asked; dharmavit - pious, virtuous;
Yadu the virtuous having looked at an ascetic Brahmin moving about without any fear from any cause, asked the sage or wise man.
kutah buddhim iyam brahman akartuh te viSAradA I
yAm AsAdya BavAn lokAn vidvAn carati bAlavat II
kutah - where from, in which direction from which guru; buddhih - intelligence. Knowledge; iyam - this; brahman - O Brahmin; akartuh - not doing anything; te - for you, your; viSAradA - proficient in, learned; yAm - whom; AsAdya - having found, having approached, having met with; BavAn - you; lokAn - the worlds; vidvAn - wise or learned man, scholar; carati - moves about; bAlavat - like simpleton, fool;
From where or which teacher is your proficient learning and this moving doing nothing. Having met whom you a learned man is moving in the world like a fool?
prAyah dharma, artha, kAmeshu vivitsAyAm ca mAnavAh I
hetunA eva samIhantah Ayushah yaSasah Sriyah II
prAyah - generally; dharma - virtue, morality, religion, duty, holding to law and justice; artha - utility, object, wealth; kAma - desire for or love of pleasure, sexual love or sensuality; dharma artha kAmeshu - in virtue, wealth and desire for sensuality; vivitsAyAm - desirous of knowing and learning about the truth; ca - also; mAnavAh - human beings, men; hetunA - by cause or motive, reason; eva - only; samIhantah - striven after, undertaken, endeavored for gain; Ayushah - long life; yaSasah - fame for renown for; Sriyah - wealth and happiness;
Generally men strive after by the reason of virtue, prosperity and sensual desire and also desire to know the truth - NARAYANA along with long life, fame and happiness.
tvam tu kalpah kavih dakshah suBagah amrita BAshaNah I
na kartum Ihase kinchit jada unmatta piSAcavat II
tvam - you; tu, kalpah - competent, able; kavih - wise; dakshah - intelligent; suBagah - blessed, happy; amrita - sweet; BAshaNah - speech, talking; na - not; kartum - for doing; Ihase - desire; kincit - small; jada - dull, stupid, unintelligent, dumb; unmatta - mad, drunk; piSAca - demon; vat - like;
You are competent, wise, intelligent and happy with sweet talk but do not desire to do any little like a stupid drunk demon.
janeshu dahyamAneshu kAma loBadavAgninA I
na tapyase agninA muktah ganga amBastha iva dvIpah II
janeshu - amongst people; dahyamAneshu - in being burnt; kAma - sensual pleasure; loBa - greed; devAgninA - forest fire; na - not; tapyase - burnt; AgninA - by fire; muktah - set free, laid aside; ganga amBastha - ganga - river Ganga, AmBah - water; sthu - kept away; iva - like; dvIpah - elephant;
Amongst the people being burnt by sensual pleasure, greed, like forest fire, you do not get burnt by the fire and left out like an elephant in Ganga waters.
tvam hi nah pricchatAm brahman Atmani Ananda kAraNam I
brUhI sparSa vihInasya Bavatah kevala Atmanah II
tvam - you; hi - truly; nah - for us; pricchatAm - inquire of; brahman - of Lord; Atmani - in you; Ananda - pure happiness; kAraNam - origin, motive, means; brUhi - (you) say, tell, relate; sparSa - touch, contact; vihInasya - of one entirely left or abandoned, absent; Bavatah - your; kevala - exclusive of one’s own (not common to others), sole; Atmanah - of the Lord Naaraayana;
We inquire the means of BrahmAnanda - the joy of Lord; Atmani - in yourself. brUhi - please tell us; you who abandoned entirely the worldly contact, your sole Supreme soul.
Sree Bagavan uvAca - said Sree Krishna
yadunA evam mahABAgah brahmaNyena sumedhasA I
prishtah sa BAjitah prAha praSraya avanatam dvijah II
yadunA - by yadus; evam - thus; mahABAgah - eminent in highest degree; brahmaNyena - by the brahmin of high character; sumedhasA - by the one having a good understanding, by the wise man; prishtah - having been asked; saBAjitah - honored, pleased, praised; prAha - has said; praSraya - humility, modestly, respectfully; avanatam - bowing down, bowing.
Thus asked by yadu the illustrious brahmin of good wisdom, having been honored said with modesty and bowed down.
brahmaNa uvAca - said the Brahmin
santi mey guravah rAjan bahavah buddhi upASritAh I
yatah buddhim upAdAya muktah atAmi iha tAn SruNu II
santi - there are; mey - for me; guravah - teachers; rAjan - o King; bahavah - many; buddhi - wisdom, knowledge; upASritAh -having recourse to; yatah - from which ever, whatever; buddhim - wisdom, knowledge; upAdAya - having acquired; muktah - having been set free, liberated; atAmi (I) roam, wander about; iha - in this world; tAn - there; SruNu - hear;
There are many teachers for me O King, having relied and acquired wisdom and knowledge from wherever. Liberated I roam in this world. That you hear.
prithivI vAyuh AkASah Apah agnih candramA ravih I
kapotah ajagarah sindhuh patangah madhukrid gajah II
madhuhA hariNah mInah pingalA kurarh arBakah I
kumArI Sarakrit sarpah UrNanABih supeSakrit II
prithivI - earth; vAyuh - wind; AkASah - space; Apah - water; agnih - fire; candramA - moon; ravih - sun; kapotah - dove, pigeon, a bird in general; ajagarah - huge serpent, boa constrictor; sindhuh - flood waters; patangah - locust, grasshopper; madhukrit - large black bee; gajah - elephant; madhuha - destroyer of bee hives, a bird of prey, Krishna; hariNah - deer, antelope; mInah - fish; pingala - ape, owl; kurarah - eagle; arBakah - boy, child, fool, idiot, young of an animal; kumAri; young girl, maiden, virgin, daughter; sarakrit - maker of arrows; sarpah - snake; UrNanABih - spider; spuesakrit - maker woven cloth or texture of any kind;
ete may guravah rAjan caturvimSatih ASritAh I
SikhA vrittiBih eteshAm anvaSiksham aham tatah II
ete - these; may - my; guravah - teachers; rAjan; caturvimSatih - twenty four; ASritAh - was dependent upon; siksha -taught, instruction; vrittiBih - by course of conduct, by mode of action, by behavior; eteshAm - of these; anvaSiksham - was taught, instructed; aham - I; tatah - thereupon, then;
These are my twenty four teachers from whose course of conduct and behavior I was taught and instructed there upon.
yatah yad anuSikshAmi yathA vA nAhuSAtmajah I
tat tathA purusha vyAghra nibodha kathayAmi te II
yatah - form whence; yad - which; anuSikshAmi - (I) am practising; yathA - in manner; vA -be; nAhuSAtmaja - nAhusha - neighboring, kindred, neighbor, kinsman, Atmajah - son, son of a kinsman or neighbor; tat - that; tathA - in that manner; purushavyAghra - chief of men; nibodha - hear, learn; kathayAm - (I) talk; te - for you;
What I was taught in which manner or like a neighbor’s son, that in the same manner, you chief of men tell for you.
BUtyh AkramyamANah api dhIrah daiva vaSa anugyh I
tadvidAm na calen mArgAt anuSikshan kshiteh vratam II
BUtyh - by beings; AkramymAnah - being tread upon, stepped upon; api -even; dhIrah - steady, self possessed, calm; daiva - of God, of deity; vaSa - at will, of control; anugyh - by following, by going after, followers, by servants; tad - that; vidAm - knowledge; na - not; calet - deviate from, go away, depart; mArgAt - from the way to, course; anuSikshan - teaching; kshitih - earth; vratam - conduct, will, mode or manner of life;
Even though tread upon by all beings, by wise and followers of will of God does not move away from course. The earth’s conduct teaches not to go away from his will of earth does not move away from its course even though tread by good, bad, wise or devotees of God that is the teaching of earth.
SaSvat parArtha sarvehAm parArthe ekAnta samBavam I
sAdhuh Siksheta BUmeh ca anu Siksham vrata antaram II
SaSvat - always, ever; parArtha - the highest advantage or interest, of another, of others, fixed on the supreme good, designed for another dependant on something else; sarehAm - all, everything; parArthe - for others; ekAnta - devotion to one object, worship one Being, monotheistic doctrine, absoluteness, exclusiveness; samBavam - origin, source, cause, reason, occasion; sAdhuh - virtuous man, holy man, saint, sage, seer; Siksheta - impart knowledge, cause to learn, instruct, teach; BUmeh - of earth; ca - also; anusiksham - exercise one’s self in practising; vrata - conduct, mode, manner; antaram - different from, occasion, difference;
To be always fixed for benefit of all others or exclusively devoted to God the sages and seers as also of earth is the teaching of earth.
prANa vritti eva santushyan munih na eva indriyapriyhI
jnAnam yathA na naSyeta na avakIryeta vang manah II
prANa - life; vritti - mode of life or conduct; prANa vritti - vital activity or function, support of life; eva - indeed; santushyan - being satisfied or contented; munih - sage; na - not; eva - only; indriyayh - organs of sense; priyah - liking; jnAnam - knowledge; yatha - in the manner; na - not; naSyeta - destroyed; na - not; avakIryeta - pass away, disperse; vAng -talk; manah - mind;
Sages are satisfied with vital conduct of life and never with those pleasures of senses. In the way knowledge is neither dissipated nor dispersed of the speech and mind.
vishayeshu AviSan yogI nAnA dharmeshu sarvatah I
guNa doshaanvayena AtmA na vishajjeta vAyuvat II
vishayeshu - in the objects of sense, in the worldly objects; AviSan - going towards, taking possession of, entering; yogI - devotee, ascetic, contemplative saint; nAnA - different; dharmeshu - in virtues, prescribed conduct of merit; sarvatah - in all, wholly, everywhere; guNa - good quality; dosha - bad quality, sinfulness, evil, sinful; anvayena - connection, association; AtmA - self, one’s self; na - not; vishajjeta - be attached, be devoted to; vAyuva - like wind, like air
It is explained what one may learn from air existing always around in the good and bad world.
Going towards the objects of world, a devotee is not attached knowing the association of good and bad qualities in all actions, like air not attached to good bad that it is associated.
pArthiveshu iha deheshu pravishTah tat guNa ASrayah I
guNyh na yujyate yogI gandhyh vAyuh iva Atmadrik II
pArthiveshu - in the earthly; iha - here, in this world; deheshu - in the bodies; pravishTah - has entered; tat - that; guNa - quality; ASrayah - depending on, resting on; guNyh - by the qualities; na - not; yujyeta - get yoked or attached; yogI - devotee; vAyuh - air, wind; iva - like; Atmadrik - with view of self;
Like the qualities depending there on the earthly bodies in this world, the devotee does not get yoked to them like smell to wind.
antah bahih ca sthira jangameshu brahma Atma BAvena samanvayena I
vyAptyAvyavachedam asangam atmanah munih naBavat vitatsya BAvayet II
antah - within, in the interior; bahih - out outside, outwards, forth; ca - also; sthirah - still, motionless; jangameshu - in the moving, living being; brahma - universal soul, absolute, eternal for meditation and knowledge; Atma - the principle of life and sensation, self, abstract individual; BAvena - by existence; samanvayena - (sama+anvaya) by regular succession or order, understanding, mutual and immediate connection or association; vyAptyA - by pervasion, permeating, spread through; anyavacchedam - unbroken, continuous, uninterruptedness; asangam - having no attachment; Atmanah - of self; munihi - devotee; naBavat - naBah - sky, atmosphere - like the sky or atmosphere; vitatasya - of spread all over, extended; BAvayet - should cherish, devote one’s self;
The devotee should cherish the existence of Naaraayana inside and outside is associated pervading continuously without any attachment like the sky or atmosphere.
tejah ambu annamayh BAvyh meghAdyhvAyuna Irityh I
na spruSyate naBah tadvat Kala srishTyh guNyh pumAn II
tejah - vital power, spirit; ambu - water; annamayh - made from food, composed of food; BAvyh - beings; megha - cloud; Adya - others following; vAyunA - by air or wind; Irityh - sent, dispatched; na - not; spruSyate - touch; naBah - sky; tadvat - in the same manner; kAlasrisTyh - kAla - by god, time; srishTyh - created, brought into existence; guNyh - by properties; pumAn - person;
Like the vital power or spirits, beings composed of water and food are not touched, like the clouds and others dispatched by wind do not touch the sky, thus the attributes brought forth by time, do not touch Naaraayana.
svacchah prakrititah snigdah mAdhuryah tIrthavat nriNAm I
munih punAti aghA mitram IkshaNa sparSa kIrtanyh II
svaccha - clear, pellucid, transparent; prakrititah - by natural form or contition of anything, by nature, naturally; snigdah - affectionate, tender, attached, friendly; mAdhuryah - sweetness, loveliness, exquisite beauty, charm; tIrthavat- like water; nriNAm - of men; munih - devotee; punAti - purifies, purify oneself, be or become clear or bright; aghA - sins, impurities; mitram - sun; IkshaNa - look, view, aspect, sight; sparSa - touch, pleasant to touch; kIrtanyh - by praising, by mentioning or relating;
Like the naturally clear sweet water purifies so devotee amongst men gets purified from sins like some by the look touch and praise of Naaraayana.
tejasvI tapasA dIptah durdharshah dUraBAjaneh I
sarva Bakshah api yukta AtmA na Adatte pApam agnivat II
tejasvI - one with spirit or ardor, vital power; tapasA - by penance, by severe meditation; dIptah - shining, bright, excited, illuminated; durdharshah - dreadful, awful, dangerous; dUraBAjanah - distant, possessing distance, remote; sarva - all and everything; Bakshah - eating, eater; api - even; yukta - devoted; AtmA - to NaaraayaNa; na - not; Adatte - receive from, carry off, take back or away; agnivat - like fire; pApam - sin, guilt;
Devotee of Naaraayana who is illuminated with spirit by the penance or deep meditation, does take any sin or guilt by eating dreadful and which should be kept away at a distance like fire even consuming all and everything;
kvachit cchaunah vkacit spashta upAsyah Sreya icchatAm I
Bungte sarvatra dAtrUNAm dahan prAguttara aSuBam II
kvachit - in some places or cases; cchaunah - hidden, covered, concealed; spashta - clearly percieved, clear, plain, manifest, openly, clearly; upAsyah - be exposed to derision, become an object of ridicule; Sreya - emancipation, liberty, final beatitude, absolution; icchatAm - desiring, wishing, seeking, longing for; Bungte - eat, a meal; sarvatra - everywhere, always, at all times; dAtrUNAm - of givers; dahan - consuming, destroying completely; prAg - directed towards, being in front,; uttara - subsequent following; aSubham - harm, sin, misfortune;
In some cases secretly and in some times openly, being exposed to derision or ridicule, the devotee eats everywhere. Whatever is given, burning away the sin earlier or following.
svamAyayA srishTam idam sad asad lakshaNam viBuh I
Pravishta Iyate tat tat svarUpah agnih iva edhasi II
sva - his own; mAyayA - will and power; srishTam - brought into existence; idam - this world; sad - reality, gross; asad - non existent, minute; lakshaNam - attribute, quality; viBuh - the Lord; pravishTa - having entered into, gone into; Iyate - pervades, goes, shines; tat tat - that that, various, several; svarUpah - form, shape, sort, species; agni - fire; iva - ike; edhasi - extends, spreads, gain ground;
This world of real or gross minute qualities is brought into existence at the will of NaaraayaNa, who having entered spreads into various forms and extends like fire taking forms.
visarga AdyAh SmaSAnAntA BAvA dehasya na Atmanah I
kalAnAm iva candrasya cAlena alakshya vartmanA II
visarga - production, creation (birth); AdyAh - beginning from; SmaSAna -crematorium; antA - end of life, death; BAvA - reality, existence, being, appearance; dehasya - of body; na - not; Atmanah - of soul; candrasya - of moon; kalAnAm - of digits of moon’s disc; kAlena - by darkness; alakshya - invisible, insignificant in appearance, not indicated; vartmanA - by course of, along, through;
From birth to death only is this reality of body but not of soul like the digits of moon being not visible in darkness.
kAla nadi ogha vegena BUtAnAm praBava api yayau I
nityAh api na driSyate Atmanah agneh yethA arcishAm II
kAla - of Time; nadI - river; ogha - flood, stream, abundance; vegena - by momentum, rush, inpetus; BUtAnAm - of beings; praBava - origin, production, cause of existence; api - and; yayau - had gone to one’s natural state or destruction; nityAh - perpetual, invariable; api - even; na - not; driSyate - seem; Atmanah - of soul; agneh - of fire; yathA - in the manner, archishAm - of flame, of rays;
The birth and death of beings bodies is in accordance with the flood or flow of time. The souls, even though perpetual are seen like flame but not fire.
guNyh guNAn upAdatte yathA kAlam mimuncati I
nateshu sajjate yogI goBih gA iva gopatih II
guNyh - by sense organs or nature; guNAn - the qualities or attributes; upAdatte - accept, acquire, appropriate to one’s self, carry off; yathA - as; kAlam - Time; vimuncati - sends forth, releases, gives up; na - not; teshu - into them; yogI - devotee; sajjate - be attached to; goBih - by sun rays; gA - water; iva - like; gopatih - sun;
As it occurs by nature by nature the devotee accepts the senses and attributes of sense organs but does not get attached to like the rays of sun take to water.
buddhi samsthena Bedena vyaktastha iva tadgatah I
Lakshyate sthUla matiBih AtmA ca ambusthita arkavat II
buddhi - the power of forming and retaining conceptions and general notions, intelligence, perception, comprehension, understanding; samsthena - by being in or with, contained in; Bedena - by distinction, difference; vyaktastha - kept in body the manifested one, Name of VishNu; iva - like; tadgatah - directed towards Him or that; lakshyate - be meant, be perceived, be seen, appear; sthUla - gross, coarse, rough; matiBih - by minds, by understanding, by intelligence; Atma - Supreme Soul; ca - also; ambu - water; stitha - remaining, situated; arkah - sun; vat - like;
By the difference in understanding in coarse mind, the Supreme soul also appears to be manifest and directed towards body like the sun reflected in water.
Explanation : Every body has its soul enjoying or suffering with it and also reflection of Supreme Soul. While the body and soul are enjoying or suffering the Supreme soul does not like the reflection of sun situated in water is deflected towards the movement in water.
na atisnehah prasanga vA kartavyah kvApi kenacit I
kurvan vindeta santApam kapota iva dInadhIh II
na - not; atisnehah - intense attachment, excessive affection, excessive fondness; prasanga - attachment, fondness for; vA - or; kartavyah - be done or be made; kvApi - anywhere, nowhere, never; kenacit -towards anybody; kurvan - doing; vindeta - gets, meets with, comes upon; santApam - pain, sorrow, anguish, distress, affliction; kapota - pigeon, bird, dove; iva - like; dInadhIh - dejected, distressed in mind;
Never be intensely attached or fond of with anybody. Being excessively fond of, one will come upon sorrow and anguish like the distressed pigeon.
kapotah kascin aranye krita nIda vanaspatau I
kapotyA BAryayA sArdham uvAsa katicit samAh II
kapotah - pigeon or dove; kascin - in one, aranye - forest; krita - having done; nIda - abode, bird’s nest; vanaspatau - on tree; kapotyA - of pigeon; BAryayA - with wife; sArdham - together, along with; uvAsa - lived; kascit - some; samAh - years;
One pigeon lived on a tree in one forest in a nest along with his wife for some years.
kapotau snehaguNita dridayau grihadharminau I
drishtim drishtayA angam angena buddhi buddhyA babandhatuh II
snehaguNita - endowed with love or affection; grihadharminau - the living as a family of husband and wife; drishtamdrishtyA - eye to eye; angam angena - body with body; buddhim buddhyA - mind to mind;
The two pigeons lived endowed with love joining eye to eye, body to body and mind to mind.
Sayya Asana atana sthAna vArtA krIda aSana Adishu I
mithunI BhUya visrabdhau caratuh vanarAjishu II
Sayya - bed; Asana - seat; atana - roaming about; sthAna - staying together; aSana - eating; Adishu; mithunIBUya - being as a couple; visrabdhau - remained steady; caratuh - lived engaged; vanarAjishuh - in the forest;
They lived as a couple and roamed in the forest with one bed, seat, roaming together, steady, engaged in the forest.
yadyad vAnchati sA rAjan tadartham anakapitah I
tam tam samAnayat kAmam kricchreNa api ajitendriyah II
yadyad - whatever; vAnchati - desires; sA - the she pigeon; tadartham - for that thing; anukampitah - took to compassion; tam tam - them; samAnayat - brought, fetched; kAmam - desire; kricchreNa - with hardship, with difficulty, with trouble; api - even; ajitendriyah - having unsubdued passion;
Whatever she desired, he was compassionate and fetched even with difficulty being with unsubdued passion.
kapotI prathamam garBa grihNatI kAla Agate I
aNdANi sushuve nIde svapatyuh sannidhau satI II
prathamam - first; garBam - conception; grihNAtI - undergoes, begins; kAla - time; Agate - came up; aNdANi - eggs; sushuve - pressed out or laid; svaptyuh - of her own husband presence;
The she pigeon conceived for the first and when time came off laid eggs of her own husband.
teshu kAle vyjAyanta racita avayavA hareh I
Sakti Bih durviBAvyABih komalaNga tanUruhAh II
teshu - to them; kale - in course of time; vyAjAyanta - produced, sprung; racita - arranged, placed, inlaid; avayava - limbs; hari - pale yellow, greenish; SaktiBih - by ability, by strength;
durviBAvyABih - be perceived, be understood; komala - tender, soft; aNga - limb, body; tanUruhAh - wings, feathers;
To them in course, sprung with arranged tender limbs and also ability understood with tender wings.
prajAh pupushatuh prItau dampaU putravatsalau I
Sruvantan kUjtam tAsAm ruvantau kalaBAshitaih II
prajAh - children; pupushatuh - nourished; prItau - pleased, glad, delighted; dampati - couple; putravatsalau - affectionate to the children; Sruvantau - hearing; kUjitam - cooing, cracking; tAsAm - of their; ruvantau - making noise or sound, singing; kalaBAshitaih - speaking in low pleasing voices;
The couple nourished the children very pleased and affectionate to children hearing their cooing and crackling in low pleasing voices.
tAsAm patatryh susparSyh kUjityh mukha ceshtityh I
Prati udgamyh adInAnAm pitarau mudam Apatuh II
tAsAm - of their; patatyh - of wings; susparSyh - by pleasing tender touch; kUjityh - by their crackling; mukhaceshtityh - facial gestures; pratiyudgamyh - their goings out towards; adInAnAm - of their undepressed minds; pitarau - parents; mudam - happiness; Apatuh - obtained, gained;
snehabaddhA anuhridayau anyonyam vishnumAyayA I
vimohitau dInadhiyau SisUn pupushatuh prajAh II
snehabaddhA - bound by affection; anuhridayau - according to each others feelings; anyonyam with each other; vimohitau - infatuated; vishNumAyayA - by the power of Lord; dInAdhau - distressed in mind; SiSUn - babies; pupushatuh - nourished;
They loved and nourished their children hearing their sweet cries with infatuation by vishNumAyA.
ekadA jagmatuh tAsAm aSanArtham kutumbinau I
paritah kAnane tasmin arthinau ceratuh ciram II
ekadA - at one time; jagmatuh - had gone; tAsAm - of their; aSanArtham - for food; kutumbinau - the family (two), parents; paritah - in all directions; kAnane - in the forest; tasmin - in that; arthinau - longing for; ceratuh - moving; ciram - for long;
At one time they went round for long their food in the forest.
drishtvA tAn lubdhakah kascid yadricchAtanvanccarah I
jagrihe jAlam Atavya caratah svAlaya antike II
drishtvA - having seen; tAn - them two; lubdhakah - hunter, fowler; kascid - one; yadriccAtah - accidentally, by chance; vanacarah - one who moves in forest; jagrihe - had taken; jAlam - net; Atatya - having spread over; caratah - moving about observing;svAlaya - his place, his seat; antika - nearby;
Having seen one hunter with a net spread over waited nearby.
kapotah ca kaoptI ca prajapashe sadA utsukau I
gatau poshaNam AdAya svanIdam upagamatuh II
utsukah - fond of, desirous of; poshaNam - food; svanIdam - own nest; upajagmatah - had come back.
The birds came back to their nest desirous of feeding the little birds
kapotI svaAtmajAn vIkshya bAlakAn jAla samvritAn I
tAn aByadhAvat kroSantI kroSatah BriSa dukhitA II
svAtmajAn - her children; vIkshya - having seen; bAlakAn - little ones; jAla - net; samvritAn - covered all around; tAn - them; aByadhAvaat - followed quickly; kroSantI - crying, lamenting; kroSatah - lamented; BriSa - greatly, very much; dukhitA - distressed, pained;
The she pigeon seeing her children covered under the net ran after them crying with great distress.
sA asakrit sneha guNitA dInacittA ajamAyayA I
svayam ca abadhyata SicA baddhAn paSyantI aparasmritih II
sA - she; asakrit - repeatedly, more and more; guNitA - intensified; dIna cittA - distressed in mind, dejected; aja - of Vishnu; mAyayA - power, illusion; svayam - by herself; ca - also; abadhyata - bound; SicA - by cord, by strings of net; baddhAn - bound; paSyantI - seeing; apara - other, different; smritih - thought; apasmritih - confused, forgetful;
She seeing them bound by the strings of net with intensified distress bound herself also without any other thought.
kapotah ca AtmajAn baddhAn Atmanah api adhika priyAn I
BAryAm ca AtmasamAm dInAm vilalApa atidukhitah II
AtmajAn - children; Atmanah - of himself; api - even; adhikapriyAn - most loved; BAryAm - wife; ca - also; AtmasamAm - equal to himself; dInAm - distressed; vilalApa - bewailed, lamented; atidukhitah - greatly pained or afflicted, distressed;
The pigeon, seeing children bound and also his wife dearer than himself bound, lamented greatly pained.
Aho mey paSyata apAyam alpa puNyasya durmateh I
atriptasya akrita arthasya grihAh trivargikA hatAh II
aho- O!; mey - my; paSyata - looking on, undergoing; apAyam - misfortune, destruction, death; alpa - small, little; puNyasya - of merit; alpa puNyasya - of little (religious) merit; durmateh - of weak minded; atriptasya - of eager, insatiable; akrita arthasya - of one’s object unaccomplished; grihAh - homes; trivargika - relating to trigaNa; hatAh - killed or destroyed;
Oh ! Look at my misfortune of one with no merit and weak minded and whose home of unfulfilled and undone dharma, artha and kama has been destroyed.
anurUpA anukUla ca yasya mey patidavatA I
Sunye grihe mAm samtyajya putryh svaryAti sAdhuBih II
anurUpA - adapted to; anukUla - faithful, well disposed; ca - also; yasya - whose; mey - my; patidevatA - mistress, wife; SUnya - empty; grihe - at home; mAm - me; samtyajya - having abandoned, having quit; purtyh - with children; svaryAti - dead, gone to heaven; sAdhuBih - rightly;
My wife well disposed and faithful too, abandoning me in empty house has gone to heaven along with children.
so aham SUnyagrihe dInah mrita dArah mrita prajAh I
jijivishe kimartham vA vidhurah dukha jIvitah II
so aham - thus I am; SUnyagrihe - in the empty house; dInah - dejected; mrita - dead; dArah - wife; prajAh - children; jijIvishe - wish to live; kimartham - for what purpose; vA - only; vidhurah - bereaved, destitute of, separated from; dukha - of sorrow, painful; jIvitah - life, living;
So I, in the empty house, dejected with dead wife and children wish to live for what purpose only bereft of and sorrowful life,
tAm tahtA AvritAn SigmiBih mrityugrastAn viceshTatah I
svayam ca kripaNah Sikshu paSyan api abudhah apatat II
tAm - them; thatA - in that way; AvritAn - bound; sigmiBih - by the strings of net; mrityu - death; grastAn - devoured; viceshTitah - exerted, struggled; svayam - by himself; ca - alsol kripaNah - pitiable, miserable; Sikshu - learned; paSyan - seeing; api - even though; abuddhah - foolish, not seen; apatat - had fallen down;
Seeing them thus bound and devoured by death he also did not learn from seeing and had fallen down.
tam laBdhvA luBdhakah krUrah kapotam griha medhinam I
kapotakAn kapotIm ca siddha arthah praya yau griham II
Thus having obtained the dove family with dove and she dove the cruel hunter had gone him having got them.
evam kutumba aSAnta Atma dvandva ArAmah patatrivat I
pushNan kutumam kripaNah sAnubandhah avasIdati II
evam - thus; kutumba - of family; aSAnta - unappeased, unresigned, restless; Atma - soul or self; dvandva - of couple, by two, pair of opposites, strife; ArAmah - delight, pleasure; pushNan - nourishing, bringing up, nurturing; Saubandhah - with bindings; avasIdati - suffers, comes to an end;
Thus a soul a delighted in nurturing in family sinks down pitiably and bound.
yah prApya mAnusham lokam mukti dvAram apAvritau I
gruheshu khagavat saktah tam ArUDa cyutam viduh II
yah - who; prApya - having attained, arrived; mAnusham - human, belonging to mankind; lomam - world; mukti - liberation, emancipation; dvAram- gate, means, entrance; apAvritam - laid open, unrestrained; griheshu - at homes, families; khagavat - like the bird; saktah - attached clinging to; tam - them; ArUdha - un ascended, un reached, un attained; cyutam - dropped from, fallen from; viduh - wise, know;
He who having attained the world of human which is open entrance to liberation, becomes attached to home and family is known to be fallen down from the tree.
End of Seventh Chapter