ब्राह्मण उवाच ।
दुरत्ययेऽध्वन्यजया निवेशितो
रजस्तमःसत्त्वविभक्तकर्मदृक् ।
स एष सार्थोऽर्थपरः परिभ्रमन्
भवाटवीं याति न शर्म विन्दति ॥ १॥
यस्यामिमे षण्नरदेव दस्यवः
सार्थं विलुम्पन्ति कुनायकं बलात् ।
गोमायवो यत्र हरन्ति सार्थिकं
प्रमत्तमाविश्य यथोरणं वृकाः ॥ २॥
प्रभूतवीरुत्तृणगुल्मगह्वरे
कठोरदंशैर्मशकैरुपद्रुतः ।
क्वचित्तु गन्धर्वपुरं प्रपश्यति
क्वचित्क्वचिच्चाशु रयोल्मुकग्रहम् ॥ ३॥
निवासतोयद्रविणात्मबुद्धि-
स्ततस्ततो धावति भो अटव्याम् ।
क्वचिच्च वात्योत्थितपांसुधूम्रा
दिशो न जानाति रजस्वलाक्षः ॥ ४॥
अदृश्यझिल्लीस्वनकर्णशूल
उलूकवाग्भिर्व्यथितान्तरात्मा ।
अपुण्यवृक्षान् श्रयते क्षुधार्दितो
मरीचितोयान्यभिधावति क्वचित् ॥ ५॥
क्वचिद्वितोयाः सरितोऽभियाति
परस्परं चालषते निरन्धः ।
आसाद्य दावं क्वचिदग्नितप्तो
निर्विद्यते क्व च यक्षैर्हृतासुः ॥ ६॥
शूरैर्हृतस्वः क्व च निर्विण्णचेताः
शोचन्विमुह्यन्नुपयाति कश्मलम् ।
क्वचिच्च गन्धर्वपुरं प्रविष्टः
प्रमोदते निर्वृतवन्मुहूर्तम् ॥ ७॥
चलन् क्वचित्कण्टकशर्कराङ्घ्रि-
र्नगारुरुक्षुर्विमना इवास्ते ।
पदे पदेऽभ्यन्तरवह्निनार्दितः
कौटुम्बिकः क्रुध्यति वै जनाय ॥ ८॥
क्वचिन्निगीर्णोऽजगराहिना जनो
नावैति किञ्चिद्विपिनेऽपविद्धः ।
दष्टः स्म शेते क्व च दन्दशूकै-
रन्धोऽन्धकूपे पतितस्तमिस्रे ॥ ९॥
कर्हि स्म चित्क्षुद्ररसान् विचिन्वं-
स्तन्मक्षिकाभिर्व्यथितो विमानः ।
तत्रातिकृच्छ्रात्प्रतिलब्धमानो
बलाद्विलुम्पन्त्यथ तं ततोऽन्ये ॥ १०॥
क्वचिच्च शीतातपवातवर्ष-
प्रतिक्रियां कर्तुमनीश आस्ते ।
क्वचिन्मिथो विपणन् यच्च किञ्चि-
द्विद्वेषमृच्छत्युत वित्तशाठ्यात् ॥ ११॥
क्वचित्क्वचित्क्षीणधनस्तु तस्मिन्
शय्यासनस्थानविहारहीनः ।
याचन् परादप्रतिलब्धकामः
पारक्यदृष्टिर्लभतेऽवमानम् ॥ १२॥
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The Brāhmaṇa began again : Put on the path (of worldly activity)—the end of which is (so) difficult to attain—by Māyā (the beginningless deluding potency of the Lord) and devoted to activities : divided into various categories according as they are dominated by the qualities of Sattva, Rajas and Tamas, this company of merchants, ranging everywhere with the object of acquiring wealth (in the shape of lasting bliss), enters the forest of mundane existence, where it finds no delight (whatsoever). (1)
In that forest, O ruler of men, there are six high-waymen, who rob this company led by an unworthy chief; and, finding access to their camp, jackals drag away an unwary member of the company even as wolves carry away a strayed sheep. (2)
Harassed by cruel gnats and mosquitoes, in a place dense with numerous creepers, grass and shrubs, they witness here an imaginary city in the sky, while at other places they behold a fleeting ogre appearing like a firebrand. (3)
Looking upon a habitat, water and wealth as their own, they run about here and there in the forest, O Rahūgana; while at some places they cannot distinguish the quarters smoky with the dust raised by a whirlwind, their eyes being blinded with dust. (4)
The (shrill) notes of unseen crickets jarring upon their ears and their mind disquieted with the hooting of owls, they betake themselves to unholy trees when oppressed with hunger; while at some places they run after a mirage (in order to quench their thirst). (5)
Here they march towards streams without water and, when starving, they seek food from one another; there they meet with a forest conflagration and get scorched with fire; while at a third they give way to despair when about to be killed by Yakṣas (a species of demigods ruled over by Kubera; the god of riches). (6)
When dispossessed of their wealth by (other) heroic men, they feel depressed in spirits; nay, grieving and getting confused, they faint away. And, entering an imaginary city somewhere, they rejoice (there) for an hour or so as though (quite) happy. (7)
Desirous of climbing up a hill, they sometimes proceed in that direction to some distance; but, (the soles of) their feet being pierced with thorns and gravel, they sit down like one sad at heart. Burdened with (the maintenance of) a large family (but unable to support them) and tormented with hunger (lit., the gastric fire), they indeed get angry every moment with their own people. (8)
Cast (to their fate) in the forest now and devoured by a serpent belonging to the species known as the boa constrictor, they have no consciousness left in them; and now bitten by poisonous creatures (snakes etc.), and fallen in some covered (and therefore deceptive) well, deprived of their sight, remain lying down there in darkness. (9)
Sometimes seeking after honey (stored by bees), they are tormented by bees and feel frustrated in their attempt. (Even) if they achieve (some) success in that direction with great hardship, others forcibly rob them of the booty and (while they are engaged in an encounter with these) yet others snatch away the prize. (10)
And at some places they are unable to ward off (provide against) cold, the sun, storm and rain and sit down (helpless); while elsewhere they sell between themselves whatever commodity they have with them, and make enemies of one another, on the contrary, because of their greed. (11)
On some occasions, when impovariated and deprived of a bed, a mat etc., to squat on, a dwelling and conveyance (for a pleasure trip) in that forest, they ask these of another. But, on failing to secure the desired object, they cast a (wistful) look on others' property and incur ignominy. (12) (1-12)
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अन्योन्यवित्तव्यतिषङ्गवृद्ध-
वैरानुबन्धो विवहन् मिथश्च ।
अध्वन्यमुष्मिन्नुरुकृच्छ्रवित्त-
बाधोपसर्गैर्विहरन् विपन्नः ॥ १३॥
तांस्तान् विपन्नान् स हि तत्र तत्र
विहाय जातं परिगृह्य सार्थः ।
आवर्ततेऽद्यापि न कश्चिदत्र
वीराध्वनः पारमुपैति योगम् ॥ १४॥
मनस्विनो निर्जितदिग्गजेन्द्रा
ममेति सर्वे भुवि बद्धवैराः ।
मृधे शयीरन् न तु तद्व्रजन्ति
यन्न्यस्तदण्डो गतवैरोऽभियाति ॥ १५॥
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In spite of their feeling of animosity having been aggravated by their attraction for one another's wealth, they enter into marital relations with one another and, while sporting along this road, are reduced to a miserable condition through great many hardships, monetary losses and (other) calamities. (13)
Leaving behind all their deceased companions at different stages of their journey and taking with them every new-born babe, the company marches onward and onward. None of this company has returned (from the journey) to this day, O brave monarch, nor does anyone take to (the practice of) Yoga (methods of God-Realization), leading to the (other) extremity of the road. (14)
(Even great) heroes, who have completely subdued the great elephants guarding the quarters as well as the four intervening corners, all bite the dust on the field of battle, having contracted confirmed hostility with one another for the sake of (dominion over) the earth, claiming it as their own. None of them, however, attains the goal which is reached by the recluse (who has completely shaken off all forms of violence and) who is free from enmity. (15) (13-15)
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प्रसज्जति क्वापि लता भुजाश्रय-
स्तदाश्रयाव्यक्तपदद्विजस्पृहः ।
क्वचित्कदाचिद्धरिचक्रतस्त्रसन्
सख्यं विधत्ते बककङ्कगृध्रैः ॥ १६॥
तैर्वञ्चितो हंसकुलं समाविश-
न्नरोचयन् शीलमुपैति वानरान् ।
तज्जातिरासेन सुनिर्वृतेन्द्रियः
परस्परोद्वीक्षणविस्मृतावधिः ॥ १७॥
द्रुमेषु रंस्यन् सुतदारवत्सलो
व्यवायदीनो विवशः स्वबन्धने ।
क्वचित्प्रमादाद्गिरिकन्दरे पतन्
वल्लीं गृहीत्वा गजभीत आस्थितः ॥ १८॥
अतः कथञ्चित्स विमुक्त आपदः
पुनश्च सार्थं प्रविशत्यरिन्दम ।
अध्वन्यमुष्मिन्नजया निवेशितो
भ्रमञ्जनोऽद्यापि न वेद कश्चन ॥ १९॥
रहूगण त्वमपि ह्यध्वनोऽस्य
सन्न्यस्तदण्डः कृतभूतमैत्रः ।
असज्जितात्मा हरिसेवया शितं
ज्ञानासिमादाय तरातिपारम् ॥ २०॥
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Clinging to the arms (tiny shoots) of creepers and full of longing for sweetly warbling birds perched on them, they get strongly attached to some (unknown) place. And sometimes afraid of tigers, they make friends here with cranes, herons and vultures. (16)
Betrayed by them, they seek to join a flock of swans; but, not finding their behaviour to their liking, they approach monkeys and, their senses being fully gratified with the amorous sports natural to the race, each pair get so absorbed in looking at each other's face that they forget (even) their (fast approaching) death. (17)
Seeking delight in trees and fond of sons and wife, they are (ever) impatient with the animal desire for sexual indulgence and powerless to get rid of their bondage. When falling into some ravine through inadvertence, (a stray member of) this company catches hold of some creeper and remains suspended by it, afraid of the elephant (below). (18)
Somehow extricated from this calamity, however, he joins the company once more, O chastiser of foes! No one put on this track by Māyā (the deluding potency of the Lord, that has no beginning), and wandering (along it) is able to cognize the supreme object of life even to this day. (19)
You too have been put on this track, O Rahūgaṇa; (therefore) completely abjuring (all forms of) violence and making friends with all living beings, do you take up the sword of wisdom, sharpened with the worship of Śrī Hari and with a mind unattached to the pleasures of sense get to the (other) end of this road. (20) (16-20)
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राजोवाच ।
अहो नृजन्माखिलजन्मशोभनं
किं जन्मभिस्त्वपरैरप्यमुष्मिन् ।
न यद्धृषीकेशयशःकृतात्मनां
महात्मनां वः प्रचुरः समागमः ॥ २१॥
न ह्यद्भुतं त्वच्चरणाब्जरेणुभि-
र्हतांहसो भक्तिरधोक्षजेऽमला ।
मौहूर्तिकाद्यस्य समागमाच्च मे
दुस्तर्कमूलोऽपहतोऽविवेकः ॥ २२॥
नमो महद्भ्योऽस्तु नमः शिशुभ्यो
नमो युवभ्यो नम आवटुभ्यः ।
ये ब्राह्मणा गामवधूतलिङ्गा-
श्चरन्ति तेभ्यः शिवमस्तु राज्ञाम् ॥ २३॥
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The king (Rahūgaṇa) said : Oh, (this) human birth is the best of all (other) incarnations. Of what avail are births of the highest order in heaven, where the fellowship of exalted souls (like you)—whose mind has been purified by (singing and hearing) the glories of Lord Viṣṇu (the Ruler of the senses)—is not had in abundance? (21)
It is no wonder that unalloyed devotion to Lord Viṣṇu (who is beyond sense-perception) should spring up in (the heart of) a man whose sins have been scoured off with the dust of your lotus-feet, when I find that my ignorance, which had its root in fallacious reasoning, has been rooted out by an hour's fellowship with you. (22)
Hail to the Brāhmaṇas who are advanced in age! Hail to (those who are yet) infants! Hail to the young! Hail to all down to the youngsters! May (all) kings receive blessings from those Brāhmaṇas who traverse the earth in the garb of ascetics that have shaken off all worldly feeling and obligations! (23) (21-23)
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श्रीशुक उवाच ।
इत्येवमुत्तरामातः स वै ब्रह्मर्षिसुतः
सिन्धुपतय आत्मसतत्त्वं विगणयतः
परानुभावः परमकारुणिकतयोपदिश्य
रहूगणेन सकरुणमभिवन्दितचरण
आपूर्णार्णव इव निभृतकरणोर्म्याशयो
धरणिमिमां विचचार ॥ २४॥
सौवीरपतिरपि सुजनसमवगतपरमात्मसतत्त्व
आत्मन्यविद्याध्यारोपितां च देहात्ममतिं विससर्ज
एवं हि नृप भगवदाश्रिताश्रितानुभावः ॥ २५॥
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Śrī Śuka resumed : O Parikṣit (son of Uttarā) having thus explained the true nature of the Self out of supreme compassion to the ruler of the Sindhu territory (the modern Sindha) even though he had slighted the Brāhmaṇa—that son of a Brāhmaṇa sage, who possessed the highest glory, and whose feet were (now) adored by Rahūgaṇa in a pathetic way, roamed about the earth like an ocean which is full on every side, with a mind whose waves in the form of the Indriyas had been stilled. (24)
Having fully realized the true nature of the Supreme Spirit as taught by that saintly soul, Rahūgaṇa (the lord of the Sauvira territory) too (forthwith) shed the wrong notion, planted on his mind by ignorance, that he was (no other than) the body. Such, O king (Parikṣit), is the greatness of those who have taken shelter with the devotees of the Lord! (25) (24-25)
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राजोवाच ।
यो ह वा इह बहुविदा महाभागवत त्वयाभिहितः
परोक्षेण वचसा जीवलोकभवाध्वा स ह्यार्य
मनीषया कल्पितविषयो नाञ्जसाव्युत्पन्नलोक-
समधिगमः अथ तदेवैतद्दुरवगमं समवेता-
नुकल्पेन निर्दिश्यतामिति ॥ २६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
पञ्चमस्कन्धे त्रयोदशोऽऽध्यायः ॥ १३॥
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The king (Parikṣit) said : The course of transmigration of embodied souls, that has been described by you in the form of an allegory, O great devotee possessed of varied knowledge, has been fancifully conceived by the inventive genius of wise man and (as such) it cannot be readily and clearly understood by untrained minds. Therefore, (kindly) point out the hidden meaning by bringing out the corresponding ideas. (26)
Thus ends the thirteenth discourse in Book Five of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (26)
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