Canto 11 - Chapter 7: The Legend of an Ascetic—the Story of eight (out of twenty-four) preceptors (from the earth to the pigeon) recognized by him

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ सप्तमोऽध्यायः - ७ ॥	Discourse VII The Legend of an Ascetic—the Story of eight (out of twenty-four) preceptors (from the earth to the pigeon) recognized by him (Preamble)
श्रीभगवानुवाच । यदात्थ मां महाभाग तच्चिकीर्षितमेव मे । ब्रह्मा भवो लोकपालाः स्वर्वासं मेऽभिकाङ्क्षिणः ॥ १॥ मया निष्पादितं ह्यत्र देवकार्यमशेषतः । यदर्थमवतीर्णोऽहमंशेन ब्रह्मणार्थितः ॥ २॥ कुलं वै शापनिर्दग्धं नङ्क्ष्यत्यन्योन्यविग्रहात् । समुद्रः सप्तमेऽह्न्येतां पुरीं च प्लावयिष्यति ॥ ३॥ यर्ह्येवायं मया त्यक्तो लोकोऽयं नष्टमङ्गलः । भविष्यत्यचिरात्साधो कलिनापि निराकृतः ॥ ४॥ न वस्तव्यं त्वयैवेह मया त्यक्ते महीतले । जनोऽधर्मरुचिर्भद्र भविष्यति कलौ युगे ॥ ५॥ त्वं तु सर्वं परित्यज्य स्नेहं स्वजनबन्धुषु । मय्यावेश्य मनः संयक् समदृग्विचरस्व गाम् ॥ ६॥ यदिदं मनसा वाचा चक्षुर्भ्यां श्रवणादिभिः । नश्वरं गृह्यमाणं च विद्धि मायामनोमयम् ॥ ७॥ पुंसोऽयुक्तस्य नानार्थो भ्रमः स गुणदोषभाक् । कर्माकर्मविकर्मेति गुणदोषधियो भिदा ॥ ८॥ तस्माद्युक्तेन्द्रियग्रामो युक्तचित्त इदं जगत् । आत्मनीक्षस्व विततमात्मानं मय्यधीश्वरे ॥ ९॥ ज्ञानविज्ञानसंयुक्त आत्मभूतः शरीरिणाम् । आत्मानुभवतुष्टात्मा नान्तरायैर्विहन्यसे ॥ १०॥ दोषबुद्ध्योभयातीतो निषेधान्न निवर्तते । गुणबुद्ध्या च विहितं न करोति यथार्भकः ॥ ११॥ सर्वभूतसुहृच्छान्तो ज्ञानविज्ञाननिश्चयः । पश्यन् मदात्मकं विश्वं न विपद्येत वै पुनः ॥ १२॥	The glorious Lord began again : That alone which you have asked Me (to do), O highly blessed one, (in verse 42 of Discourse VI above) is intended by Me. Brahmā (the creator), Lord Śiva (the Source of the universe) and the (other) guardians of the spheres (too) long for My presence in heaven. (1) Indeed I have wholly accomplished the purpose of the gods (viz., the removal of the earth's burden) for which, as requested by Brahmā, I descended on this earth with My part manifestation (Balarāma). (2) This race (of Yadu), which (is the only surviving burden on the earth and) has (already) been consumed by the curse (of the Brāhmaṇas) will surely perish through mutual strife; (and) on the seventh day the sea will overflow and submerge this city (of Dwaraka). (3) The moment this (mortal) world is forsaken by Me it will be assailed by Kali (the Dark Age) and before long, O pious one, all its auspiciousness will be gone. (4) You should in no case live on this terrestrial globe when abandoned by Me; for the Kali age having set in (then), O good Uddhava, people will conceive a liking for unrighteous ways. (5) Completely shaking off all attachment for your own people and kinsmen and fully concentrating your mind on Me, for your part, go you about the earth looking upon all with an equal eye. (6) Whatever is being apprehended with the mind, speech, eyes, ears etc., know it to be a creation of the mind and therefore (merely) illusory and transient. (7) A man with an unsteady (wandering) mind falls a prey to misapprehension consisting in the perception of diversity, which (in its turn) leads to the sense of good and evil; and in the eyes of an individual having the notion of good and evil there exists the distinction of prescribed action, inaction and prohibited action. (8) Therefore, having controlled your mind and senses, visualize this world (of senses) as projected in the Self and see your own self existing in Me, the Supreme Lord (as one with Me). (9) Possessed of knowledge (of the meaning of the Vedas) and realization (of what has been taught by them) and with your mind sated through Self-Realization and becoming one with the self of (all) embodied beings, you will no longer be balked by (any) impediments. (10) He who has transcended the sense of good and evil does not refrain from wrong-doing because he perceives any evil in it; nor does he perform prescribed duties because he thinks well of it; he (merely) acts (by force of habit) like a child (whose actions are never premeditated). (11) He who has gained certitude about the Self through knowledge (of the true spirit of the Vedas) coupled with realization (of the Truth), who is a friend to all created beings, who is full of peace, and who beholds the universe as one with Me, never undergoes suffering (in the form of transmigration). (12) (1-12)
श्रीशुक उवाच । इत्यादिष्टो भगवता महाभागवतो नृप । उद्धवः प्रणिपत्याह तत्त्वजिज्ञासुरच्युतम् ॥ १३॥	Śrī Śuka resumed : Thus instructed by the Lord, Uddhava, the great devotee of the Lord, O protector of men, fell prostrate before Him and, being eager to know the truth, spoke to Him (as follows). (13) (13)
उद्धव उवाच । योगेश योगविन्यास योगात्मन् योगसम्भव । निःश्रेयसाय मे प्रोक्तस्त्यागः सन्न्यासलक्षणः ॥ १४॥ त्यागोऽयं दुष्करो भूमन् कामानां विषयात्मभिः । सुतरां त्वयि सर्वात्मन्नभक्तैरिति मे मतिः ॥ १५॥ सोऽहं ममाहमिति मूढमतिर्विगाढः त्वन्मायया विरचितात्मनि सानुबन्धे । तत्त्वञ्जसा निगदितं भवता यथाहं संसाधयामि भगवन्ननुशाधि भृत्यम् ॥ १६॥ सत्यस्य ते स्वदृश आत्मन आत्मनोऽन्यं वक्तारमीश विबुधेष्वपि नानुचक्षे । सर्वे विमोहितधियस्तव माययेमे ब्रह्मादयस्तनुभृतो बहिरर्थभावाः ॥ १७॥ तस्माद्भवन्तमनवद्यमनन्तपारं सर्वज्ञमीश्वरमकुण्ठविकुण्ठधिष्ण्यम् । निर्विण्णधीरहमु ह वृजिनाभितप्तो नारायणं नरसखं शरणं प्रपद्ये ॥ १८॥	Uddhava submitted : O Lord (Rewarder) of Yoga, O the ultimate end and support of Yoga, O the embodiment of Yoga ! O the Fountainhead of Yoga ! (it is) for my highest good that this cult of renunciation without any expectation of return has been preached by You. (14) O all-pervading and all-embracing Lord ! such renunciation of the pleasures of sense is difficult (nay, well-nigh impossible) for those attached to sense-enjoyment; and more so for those who are not devoted to You: such is my conviction. (15) I am ignorant, O Lord; for I am attached to this body and children, which are the creation of Your Maya. I am immersed in the notion of 'I' and 'Mine'. Therefore, instruct me, Your servant, that I may easily attain to that renunciation which has been taught by You. (16) O Lord, I do not see, except You, anyone even among the celestials, who can give me instruction about the self-revealed Ātmā, the only Truth. (Even) Brahmā and all these beings are deluded by Your Māyā as they look upon external things as real. (17) Therefore, afflicted as I am with sorrows and with my mind turned away from the world, O Lord, I, seek refuge in You, who are (no other than) Lord Nārāyaṇa, the friend of (all) living beings, devoid of (all) defects, eternal and infinite, omniscient, the supreme Ruler of all, whose abode is the eternal Vaikuṇṭha ! (18) (14-18)
श्रीभगवानुवाच । प्रायेण मनुजा लोके लोकतत्त्वविचक्षणाः । समुद्धरन्ति ह्यात्मानमात्मनैवाशुभाशयात् ॥ १९॥ आत्मनो गुरुरात्मैव पुरुषस्य विशेषतः । यत्प्रत्यक्षानुमानाभ्यां श्रेयोऽसावनुविन्दते ॥ २०॥ पुरुषत्वे च मां धीराः साङ्ख्ययोगविशारदाः । आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् ॥ २१॥ एकद्वित्रिचतुष्पादो बहुपादस्तथापदः । बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया ॥ २२॥ अत्र मां मार्गयन्त्यद्धा युक्ता हेतुभिरीश्वरम् । गृह्यमाणैर्गुणैर्लिङ्गैरग्राह्यमनुमानतः ॥ २३॥ अत्राप्युदाहरन्तीममितिहासं पुरातनम् । अवधूतस्य संवादं यदोरमिततेजसः ॥ २४॥ अवधूतं द्विजं कञ्चिच्चरन्तमकुतोभयम् । कविं निरीक्ष्य तरुणं यदुः पप्रच्छ धर्मवित् ॥ २५॥	The Lord replied : In this world those who are engaged in investigating the true nature of this world often lift themselves up by their own efforts and rid themselves of the craving for the pleasures of sense. (19) The Ātmā itself is indeed the (infallible) guide of one's own self, especially in the case of man, inasmuch as by direct perception and inference he can work out his own good. (20) In their human birth persons of ripe judgment and knowing the secret of Sāṃkhya and Yoga (the paths of Knowledge and Action) directly and clearly perceive Me as their own Self endowed with all faculties. (21) Numerous forms of living beings with one foot, with two, three, four or many feet and also without feet stand evolved by Me. Of them (all) the human body is (most) dear to Me. (22) (And) here (in the human body) those who are ever vigilant directly discover Me, the Supreme Ruler—who cannot be perceived (by ordinary means of perception)—through assumption* based on evidences in the shape of material instruments (such as the intellect), which are (themselves) open to perception, as well as through inference on the same grounds. (23) By way of an illustration on this subject they narrate the following ancient legend in the form of a dialogue between an ascetic of a high order and Yadu of great prowess and intelligence. (24) Perceiving a youthful Brāhmaṇa† with an unclean body, though full of wisdom, roaming about fearlessly, Yadu, who knew what is Dharma (piety), put (the following) questions to him. (25) The assumption is that material instruments such as the intellect cannot lead to perception of objects unless they are themselves illumined by some self-effulgent principle such as the Self or God. And the form of the inference is that just as appliances like a hatchet can be wielded only by an active agent, so the intellect etc., too are being used by some intelligent agent † A reference to II. vii. 4 leads us to conclude that the Brāhmaṇa was no other than Lord Dattātreya (19-25)
यदुरुवाच । कुतो बुद्धिरियं ब्रह्मन्नकर्तुः सुविशारदा । यामासाद्य भवाँल्लोकं विद्वांश्चरति बालवत् ॥ २६॥ प्रायो धर्मार्थकामेषु विवित्सायां च मानवाः । हेतुनैव समीहन्ते आयुषो यशसः श्रियः ॥ २७॥ त्वं तु कल्पः कविर्दक्षः सुभगोऽमृतभाषणः । न कर्ता नेहसे किञ्चिज्जडोन्मत्तपिशाचवत् ॥ २८॥ जनेषु दह्यमानेषु कामलोभदवाग्निना । न तप्यसेऽग्निना मुक्तो गङ्गाम्भःस्थ इव द्विपः ॥ २९॥ त्वं हि नः पृच्छतां ब्रह्मन्नात्मन्यानन्दकारणम् । ब्रूहि स्पर्शविहीनस्य भवतः केवलात्मनः ॥ ३०॥	Yadu said : Remaining inactive, O Brāhmaṇa sage, whence did you get this highly penetrating wisdom, obtaining which you, though enlightened, go about the world like an (innocent) boy ? (26) Generally men strive after religious merit, riches and enjoyment, as well as after self-enquiry only from the motive of acquiring longevity, renown and fortune. (27) You for yourself are able-bodied, learned, skilful, good-looking and sweet-tongued; (nevertheless) you do nothing, covet nothing, and behave like a dunce, a maniac or a devil. (28) In the midst of people burning with the wild fire of concupiscence and greed, you remain unscathed by that fire, and do not get scorched by it (even) like an elephant standing in the water of the Gaṅgā. (29) (Pray,) tell us, who are making this enquiry, O Brāhmaṇa, the cause of the joy abiding in your mind, even though you are living singly and are devoid of enjoyment (of the pleasures of sense). (30) (26-30)
श्रीभगवानुवाच । यदुनैवं महाभागो ब्रह्मण्येन सुमेधसा । पृष्टः सभाजितः प्राह प्रश्रयावनतं द्विजः ॥ ३१॥	The glorious Lord said: Thus honoured and questioned by Yadu, who was exceptionally intelligent and devoted to the Brāhmaṇas, the highly blessed Brāhmaṇa sage addressed (in the following words) Yadu, who stood bent low with humility. (31) (31)
ब्राह्मण उवाच । सन्ति मे गुरवो राजन् बहवो बुद्ध्युपाश्रिताः । यतो बुद्धिमुपादाय मुक्तोऽटामीह तान् श‍ृणु ॥ ३२॥ पृथिवी वायुराकाशमापोऽग्निश्चन्द्रमा रविः । कपोतोऽजगरः सिन्धुः पतङ्गो मधुकृद्गजः ॥ ३३॥ मधुहा हरिणो मीनः पिङ्गला कुररोऽर्भकः । कुमारी शरकृत्सर्प ऊर्णनाभिः सुपेशकृत् ॥ ३४॥ एते मे गुरवो राजन् चतुर्विंशतिराश्रिताः । शिक्षा वृत्तिभिरेतेषामन्वशिक्षमिहात्मनः ॥ ३५॥ यतो यदनुशिक्षामि यथा वा नाहुषात्मज । तत्तथा पुरुषव्याघ्र निबोध कथयामि ते ॥ ३६॥ भूतैराक्रम्यमाणोऽपि धीरो दैववशानुगैः । तद्विद्वान्न चलेन्मार्गादन्वशिक्षं क्षितेर्व्रतम् ॥ ३७॥ शश्वत्परार्थसर्वेहः परार्थैकान्तसम्भवः । साधुः शिक्षेत भूभृत्तो नगशिष्यः परात्मताम् ॥ ३८॥ प्राणवृत्त्यैव सन्तुष्येन्मुनिर्नैवेन्द्रियप्रियैः । ज्ञानं यथा न नश्येत नावकीर्येत वाङ्मनः ॥ ३९॥ विषयेष्वाविशन् योगी नानाधर्मेषु सर्वतः । गुणदोषव्यपेतात्मा न विषज्जेत वायुवत् ॥ ४०॥ पार्थिवेष्विह देहेषु प्रविष्टस्तद्गुणाश्रयः । गुणैर्न युज्यते योगी गन्धैर्वायुरिवात्मदृक् ॥ ४१॥ अन्तर्हितश्च स्थिरजङ्गमेषु ब्रह्मात्मभावेन समन्वयेन । व्याप्त्याव्यवच्छेदमसङ्गमात्मनो मुनिर्नभस्त्वं विततस्य भावयेत् ॥ ४२॥ तेजोऽबन्नमयैर्भावैर्मेघाद्यैर्वायुनेरितैः । न स्पृश्यते नभस्तद्वत्कालसृष्टैर्गुणैः पुमान् ॥ ४३॥ स्वच्छः प्रकृतितः स्निग्धो माधुर्यस्तीर्थभूर्नृणाम् । मुनिः पुनात्यपां मित्रमीक्षोपस्पर्शकीर्तनैः ॥ ४४॥ तेजस्वी तपसा दीप्तो दुर्धर्षोदरभाजनः । सर्वभक्षोऽपि युक्तात्मा नादत्ते मलमग्निवत् ॥ ४५॥ क्वचिच्छन्नः क्वचित्स्पष्ट उपास्यः श्रेय इच्छताम् । भुङ्क्ते सर्वत्र दातॄणां दहन् प्रागुत्तराशुभम् ॥ ४६॥ स्वमायया सृष्टमिदं सदसल्लक्षणं विभुः । प्रविष्ट ईयते तत्तत्स्वरूपोऽग्निरिवैधसि ॥ ४७॥ विसर्गाद्याः श्मशानान्ता भावा देहस्य नात्मनः । कलानामिव चन्द्रस्य कालेनाव्यक्तवर्त्मना ॥ ४८॥ कालेन ह्योघवेगेन भूतानां प्रभवाप्ययौ । नित्यावपि न दृश्येते आत्मनोऽग्नेर्यथार्चिषाम् ॥ ४९॥ गुणैर्गुणानुपादत्ते यथाकालं विमुञ्चति । न तेषु युज्यते योगी गोभिर्गा इव गोपतिः ॥ ५०॥ बुध्यते स्वे न भेदेन व्यक्तिस्थ इव तद्गतः । लक्ष्यते स्थूलमतिभिरात्मा चावस्थितोऽर्कवत् ॥ ५१॥	The Brāhmaṇa said: Many are my preceptors, O king, selected by my keen sense, acquiring wisdom from whom I wander in the world free (from all turmoil and worry). Please hear about them. (32) The earth, the air, the sky, water, fire, the moon and the sun, the dove, the boa-constrictor, the sea, the moth, the honey-bee, the elephant, the honey-gatherer, the deer, the fish, Piṅgalā (a courtesan), the osprey, the infant, the maiden, the forger of arrows, the serpent, the spider and the Bhṛṅga (a kind of wasp)—these twenty-four have been accepted, O king, by me as preceptors. From the conduct of these have I learnt all that I had to learn in this life for my good. (33—35) I (presently) tell you, O tiger among men, what I learnt from whom and how, O son of Yayāti (Nahuṣa's son); (please) hear it. (36) I imbibed from the earth her vow, viz., that remaining unperturbed even while being oppressed by beings following the will of Providence, a man should not deviate from his course (of righteousness), conscious of the fact (of their being subject to the will of Providence). (37) A pious man should learn from the mountain (a modification of the earth itself) that (like a mountain) all his movements should ever be guided by altruism and that his (very) birth is solely intended for (the service of) others. (Similarly) as a disciple of the tree (another modification of the earth) he should learn (complete) submission to the will of others. (38) An ascetic should remain fully gratified with bare sustenance after the manner of the life-breath (a form of the air, which is sustained by mere subsistence) and should not pamper his senses by means of articles which are delightful to them. He should (only) so manage that his cognitive faculty may not be lost (through starvation), nor should he indulge himself in such a manner that his speech and mind may be diverted. (39) Though moving (freely) among (and enjoying) all (sorts of) objects (of the senses) possessing diverse characteristics, a Yogi should not get particularly attached, to them any more than the (external) air, his to mind remaining unaffected by their merits or demerits. (40) Although clothed in earthly bodies in this (mortal) plane and (appearing as though) endowed with their characteristics (plumpness, slimness and so on), an ascetic who has his eyes fixed on the Self is not (actually) endowed with those characteristics any more than the air is with the odours (of various kinds, which really belong to the particles of earth wafted by the air and not to the air itself). (41) Though clothed in a body, the ascetic should, by identifying himself with Brahma (the Infinite), visualize the affinity of his all-pervading soul with the sky in the shape of freedom from (all) limitations and absence of attachment because of its interpenetrating all mobile and immobile organisms at once. (42) The soul is not touched by material adjuncts (like the body)—(which are) the creation of Kāla (the Time-Spirit) and are constituted of fire, water and earth (in the form of its products, viz., food-grains)—any more than the sky is by phenomena like the clouds, tossed by the wind. (43) Bearing (close) affinity with water, an ascetic is transparent, soft by nature, sweet and a seat of purity and purifies people through (mere) sight, touch and utterance of his name. (44) Full of glory and made brighter by glow (in the shape of austerity), formidable and having no vessel other than his belly, the Yogi, like fire, does not imbibe any impurity (in the form of sin) even though consuming anything and everything (although he never consciously eats any impure substance). (45) (Like fire, again,) he remains hidden from view at times and becomes visible at others, (thereby) earning the respect of those who seek blessedness. And burning the past as well as the future sin of those who make an offering to him, he eats everywhere (only that which is offered by others). (46) (Again, even) as fire (though having no definite shape of its own) assumes the shape of the firewood through which it reveals itself, (so) having entered a particular body (viz., that of a divinity or a sub-human creature) possessed of noble or ignoble characteristics and evolved by His own Māyā, the all-pervading Brahma appears endowed with that (very) form. (47) The (various) states beginning with birth and ending with death, brought about by (the passage of) Time, whose course cannot be perceived, belong to the body alone and not to the soul, just as appearance and disappearance etc., occur only to the digits of the moon (and not to the moon itself). (48) Though taking place every moment by force of Time, which flits with the rapidity of a stream (of water), the birth and death of bodies assumed by the Spirit are not perceived any more than the rising and going out of the flames of fire (which likewise take place every moment). (49) Like the sun sucking the moisture (in summer) and releasing it (during the monsoons) by its rays, a Yogi (engaged in the quest of the Spirit) enjoys with his senses the objects of the senses and parts with them according to the needs of the moment but is not affected (by the act of enjoyment or gift). (50) (Even) as the sun reflected in a reflecting substance (e.g., a vessel full of water), is perceived by men of gross understanding differently (though one and the same) as though existing in the vessel etc., so is the (one) self clothed in a vesture (like the body) understood differently by those who recognize the physical body as their self, though one by itself. (51) (32-51)
नातिस्नेहः प्रसङ्गो वा कर्तव्यः क्रापि केनचित् । कुर्वन् विन्देत सन्तापं कपोत इव दीनधीः । ५२ । कपोतः कश्चनारण्ये कृतनीडो वनस्पती । कपोत्या भार्यया सार्धमुवास कतिचित् समाः । ५३ । कपोती स्नेहगुणितहृदयी गृहधर्मिणी । दृष्टि दृष्ट्याङ्गमङ्गेन बुद्धि बुद्ध्या बबन्धतुः । ५४ । शय्यासनाटनस्थानवार्ताक्रीडाशनादिकम् । मिथुनीभूय विस्वथौ चेरतुर्वनराजिषु । ५५ । यं यं वाञ्छति सा राजस्तर्पयन्त्यनुकम्पिता । तं तं समनयत् कामं कृच्छ्रेणाप्यजितेन्द्रियः । ५६ । कपोती प्रथमं गर्भं गृह्णती काल आगते । अण्डानि सुषुवे नीडे स्वपत्युः सन्निधौ सती । ५७ । तेषु काले व्यजायन्त रचितावयवा हेरः । शक्तिभिर्दुर्विभाव्याभिः कोमलाङ्गतनूरुहाः । ५८ । प्रजाः पुपुषतुः प्रीती दम्पती पुत्रवत्सली । शृण्वन्ती कृजितं तासां निर्वृतौ कलभाषितैः । ५९ । तासां पतत्रैः सुस्पर्शैः कृजितैर्मुग्धचेष्टितैः । प्रत्युद्रमैरदीनानां पितरौ मुदमापतुः । ६० । स्नेहानुबद्धहृदयावन्योन्यं विष्णुमायया । विमोहितौ दीनधियौ शिशून् पुपुषतुः प्रजाः । ६१ । एकदा जग्मतुस्तासामब्रार्थं तौ कुटुम्बिनी । परितः कानने तस्मिन्नर्थिनी चेरतुश्चिरम् । ६२ । दृष्ट्वा तोल्लुब्धकः कश्चिद् यदृच्छातो वनेचरः । जगृहे जालमातत्य चरतः स्वालयान्तिके । ६३ । कपोतश्च कपोती च प्रजापोषे सदोत्सुकौ । गतौ पोषणमादाय स्वनीडमुपजग्मतुः । ६४ । कपोती स्वात्मजान् वीक्ष्य बालकाञ्जलसंवृतान् । तानभ्यधावत् क्रोशन्ती क्रोशतो भूशदुःखिता । ६५ । सासकृत्स्नेहगुणिता दीनचित्ताजमायया । स्वयं चावध्यत शिचा बद्धान् पश्यन्त्यपस्मृतिः । ६६ । कपोतश्चात्मजान् बद्धानात्मनोऽप्यधिकान् प्रियान् । भार्या चात्मसमां दीनो विललापातिदुःखितः । ६७ । अहो मे पश्यतापायमल्पपुण्यस्य दुर्मतेः । अतृप्तस्याकृतार्थस्य गृहस्त्रैर्वर्गिको हतः । ६८ । अनुरूपानुकूला च यस्य मे पतिदेवता । शून्ये गृहे मां सन्त्यन्य पुत्रैः स्वयांति साधुभिः । ६९ । सोऽहं शून्ये गृहे दीनो मृतदारो मृतप्रजः । जिजीविषे किमर्थं वा विधुरो दुःखजीवितः । ७० । तांस्तथैवावृताञ्छिन्भिर्मृत्युग्रस्तान् विचेष्टतः । स्वयं च कृपणः शिशु पश्यन्नप्यबुधोऽपतत् । ७१ । तं लब्ध्वा लुब्धकः क्रूरः कपोतं गृहमेधिनम् । कपोतकान् कपोतीं च सिद्धार्थः प्रययौ गृहम् । ७२ । एवं कुटुम्ब्यशान्तात्मा द्वन्द्वारामः पतत्रिवत् । पुण्यान् कुटुम्बं कृपणः सानुबन्धोऽवसीदति । ७३ । यः प्राप्य मानुषं लोकं मुक्तिद्वारमपावृतम् । गृहेषु खगवत् सत्स्तस्तमारूढच्युतं विदुः । ७४ । इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायामेकादशस्कन्धे सप्तमोऽध्यायः । ७ । नातिस्नेहः प्रसङ्गो वा कर्तव्यः क्वापि केनचित् । कुर्वन् विन्देत सन्तापं कपोत इव दीनधीः ॥ ५२॥ कपोतः कश्चनारण्ये कृतनीडो वनस्पतौ । कपोत्या भार्यया सार्धमुवास कतिचित्समाः ॥ ५३॥ कपोतौ स्नेहगुणितहृदयौ गृहधर्मिणौ । दृष्टिं दृष्ट्याङ्गमङ्गेन बुद्धिं बुद्ध्या बबन्धतुः ॥ ५४॥ शय्यासनाटनस्थानवार्ताक्रीडाशनादिकम् । मिथुनीभूय विश्रब्धौ चेरतुर्वनराजिषु ॥ ५५॥ यं यं वाञ्छति सा राजन् तर्पयन्त्यनुकम्पिता । तं तं समनयत्कामं कृच्छ्रेणाप्यजितेन्द्रियः ॥ ५६॥ कपोती प्रथमं गर्भं गृह्णती काल आगते । अण्डानि सुषुवे नीडे स्वपत्युः सन्निधौ सती ॥ ५७॥ तेषु काले व्यजायन्त रचितावयवा हरेः । शक्तिभिर्दुर्विभाव्याभिः कोमलाङ्गतनूरुहाः ॥ ५८॥ प्रजाः पुपुषतुः प्रीतौ दम्पती पुत्रवत्सलौ । श‍ृण्वन्तौ कूजितं तासां निर्वृतौ कलभाषितैः ॥ ५९॥ तासां पतत्रैः सुस्पर्शैः कूजितैर्मुग्धचेष्टितैः । प्रत्युद्गमैरदीनानां पितरौ मुदमापतुः ॥ ६०॥ स्नेहानुबद्धहृदयावन्योन्यं विष्णुमायया । विमोहितौ दीनधियौ शिशून् पुपुषतुः प्रजाः ॥ ६१॥ एकदा जग्मतुस्तासामन्नार्थं तौ कुटुम्बिनौ । परितः कानने तस्मिन्नर्थिनौ चेरतुश्चिरम् ॥ ६२॥ दृष्ट्वा तान् लुब्धकः कश्चिद्यदृच्छातो वनेचरः । जगृहे जालमातत्य चरतः स्वालयान्तिके ॥ ६३॥ कपोतश्च कपोती च प्रजापोषे सदोत्सुकौ । गतौ पोषणमादाय स्वनीडमुपजग्मतुः ॥ ६४॥ कपोती स्वात्मजान् वीक्ष्य बालकान् जालसंवृतान् । तानभ्यधावत्क्रोशन्ती क्रोशतो भृशदुःखिता ॥ ६५॥ सासकृत्स्नेहगुणिता दीनचित्ताजमायया । स्वयं चाबध्यत शिचा बद्धान् पश्यन्त्यपस्मृतिः ॥ ६६॥ कपोतश्चात्मजान् बद्धानात्मनोऽप्यधिकान् प्रियान् । भार्यां चात्मसमां दीनो विललापातिदुःखितः ॥ ६७॥ अहो मे पश्यतापायमल्पपुण्यस्य दुर्मतेः । अतृप्तस्याकृतार्थस्य गृहस्त्रैवर्गिको हतः ॥ ६८॥ अनुरूपानुकूला च यस्य मे पतिदेवता । शून्ये गृहे मां सन्त्यज्य पुत्रैः स्वर्याति साधुभिः ॥ ६९॥ सोऽहं शून्ये गृहे दीनो मृतदारो मृतप्रजः । जिजीविषे किमर्थं वा विधुरो दुःखजीवितः ॥ ७०॥ तांस्तथैवावृतान् शिग्भिर्मृत्युग्रस्तान् विचेष्टतः । स्वयं च कृपणः शिक्षु पश्यन्नप्यबुधोऽपतत् ॥ ७१॥ तं लब्ध्वा लुब्धकः क्रूरः कपोतं गृहमेधिनम् । कपोतकान् कपोतीं च सिद्धार्थः प्रययौ गृहम् ॥ ७२॥ एवं कुटुम्ब्यशान्तात्मा द्वन्द्वारामः पतत्रिवत् । पुष्णन् कुटुम्बं कृपणः सानुबन्धोऽवसीदति ॥ ७३॥ यः प्राप्य मानुषं लोकं मुक्तिद्वारमपावृतम् । गृहेषु खगवत्सक्तस्तमारूढच्युतं विदुः ॥ ७४॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे सप्तमोऽध्यायः ॥ ७॥	Excessive fondness or attachment should never be conceived for any person or object by anyone. The mind of a man who does so becomes unhappy and he comes to grief like the (famous) dove (of the legend). (52) Having built a nest on a tree, a certain dove lived in a forest with its mate, the female dove, for some years. (53) With their hearts bound through love and enjoying the pleasures of copulation, the pair knit their understanding with understanding, eye with eye and body with body. (54) Free from fear or reserve (in relation to one another), they slept, sat, flew about, stood, chatted, sported and ate together in the rows of trees of that forest. (55) The male dove, whose senses were out of its control, procured even with (great) hardship whatever enjoyment its mate craved for, inasmuch as the latter gratified it (in every way) and was (in turn) treated with (great) sympathy. (56) Conceiving for the first time, the female bird, who was devoted to the male, laid eggs, when the time came, in the nest by the side of its mate. (57) At the proper time there emerged from the eggs fledglings with delicate limbs (fully) evolved by the inconceivable potencies of Lord Śrī Hari (in the form of the Time-Spirit, destiny, nature and so on), and covered with soft down. (58) Hearing their cooing and delighted by their sweet chirping, the pair, fond as they were of their offsprings, nourished them with (great) affection. (59) The parents derived (great) joy through (the touch of) the feathers, (so) pleasant to touch, (sweet) chirps and charming movements of their happy youngs and their coming forth to meet them. (60) With their hearts knit together by mutual affection and deluded by the Māyā (enchanting potency) of Lord Viṣṇu, the parent birds brought up their young brood with their mind (ever) distracted (through solicitude for them). (61) Desiring food for their offsprings, the pair, that now had a (large) family (to support) went out in search of it, and wandered all about the forest for long. (62) A fowler, who roamed about in the forest, appeared there by chance and, seeing the little birds sporting near their own nest, spread his net and caught them. (63) (Meanwhile) the male and the female doves, which were always anxious to nourish their progeny and had gone out (in search of nourishment), returned to their nest with the nourishment. (64) Perceiving its young brood caught in the net and wailing, the female dove felt extremely miserable and flew to them screaming. (65) Bound by (ties of) affection bestowed (on them) more than once through the Māyā of the birthless Lord, the female dove, afflicted in mind as she was, forgot that it might likewise be caught in the trap and (even though) seeing the little ones entangled, was caught in the trap itself. (66) Sore distressed to find its offsprings, dearer than itself, caught alongwith its mate, which was as dear (to it) as its own self, the male dove helplessly wailed (as follows):—(67) "Oh! behold my ruin, scanty of virtue and evil-minded as I am. Though I am (still) unsatiated (with the pleasures of sense) and am yet unaccomplished of purpose, my household life, which was the (only) means of realizing the threefold object of life has been brought to an (abrupt) end. (68) My mate—that looked upon me as its object of veneration, was agreeable (to me in everyway) and was a match for me (in every respect)—is going to heaven with its innocent (guileless) offsprings, leaving me once for all in this desolate dwelling. (69) Such as I am, whose mate and progeny are no more, what for should I seek to survive as a wretched widower leading a miserable life in my deserted habitat?" (70) Seeing them entangled in the net and struggling in the jaws of death, the foolish and feebleminded dove likewise fell into the trap of its own accord. (71) Having (thus) secured the male dove, the master of its household, as well as its mate and progeny (the young doves), and accomplished of purpose, the cruel fowler returned home. (72) Maintaining his family in the aforesaid manner, any householder of unquiet mind, revelling in the pairs of opposites (such as joys and sorrows) and attached to the pleasures of sense comes to grief, like the aforesaid dove, with (all) those connected with him (viz., his wife and children). (73) The wise recognize him as having fallen from a height on (once) climbing up to it, who, having attained a human body, which is an open door (as it were) to (the mansion of) final beatitude, remains attached, like the (aforesaid) dove, to his household. (74) Thus ends the seventh discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (Preamble)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ सप्तमोऽध्यायः - ७ ॥

Discourse VII

The Legend of an Ascetic—the Story of eight (out of twenty-four) preceptors (from the earth to the pigeon) recognized by him

(Preamble)

श्रीभगवानुवाच ।

यदात्थ मां महाभाग तच्चिकीर्षितमेव मे ।
ब्रह्मा भवो लोकपालाः स्वर्वासं मेऽभिकाङ्क्षिणः ॥ १॥
मया निष्पादितं ह्यत्र देवकार्यमशेषतः ।
यदर्थमवतीर्णोऽहमंशेन ब्रह्मणार्थितः ॥ २॥
कुलं वै शापनिर्दग्धं नङ्क्ष्यत्यन्योन्यविग्रहात् ।
समुद्रः सप्तमेऽह्न्येतां पुरीं च प्लावयिष्यति ॥ ३॥
यर्ह्येवायं मया त्यक्तो लोकोऽयं नष्टमङ्गलः ।
भविष्यत्यचिरात्साधो कलिनापि निराकृतः ॥ ४॥
न वस्तव्यं त्वयैवेह मया त्यक्ते महीतले ।
जनोऽधर्मरुचिर्भद्र भविष्यति कलौ युगे ॥ ५॥
त्वं तु सर्वं परित्यज्य स्नेहं स्वजनबन्धुषु ।
मय्यावेश्य मनः संयक् समदृग्विचरस्व गाम् ॥ ६॥
यदिदं मनसा वाचा चक्षुर्भ्यां श्रवणादिभिः ।
नश्वरं गृह्यमाणं च विद्धि मायामनोमयम् ॥ ७॥
पुंसोऽयुक्तस्य नानार्थो भ्रमः स गुणदोषभाक् ।
कर्माकर्मविकर्मेति गुणदोषधियो भिदा ॥ ८॥
तस्माद्युक्तेन्द्रियग्रामो युक्तचित्त इदं जगत् ।
आत्मनीक्षस्व विततमात्मानं मय्यधीश्वरे ॥ ९॥
ज्ञानविज्ञानसंयुक्त आत्मभूतः शरीरिणाम् ।
आत्मानुभवतुष्टात्मा नान्तरायैर्विहन्यसे ॥ १०॥
दोषबुद्ध्योभयातीतो निषेधान्न निवर्तते ।
गुणबुद्ध्या च विहितं न करोति यथार्भकः ॥ ११॥
सर्वभूतसुहृच्छान्तो ज्ञानविज्ञाननिश्चयः ।
पश्यन् मदात्मकं विश्वं न विपद्येत वै पुनः ॥ १२॥

The glorious Lord began again : That alone which you have asked Me (to do), O highly blessed one, (in verse 42 of Discourse VI above) is intended by Me. Brahmā (the creator), Lord Śiva (the Source of the universe) and the (other) guardians of the spheres (too) long for My presence in heaven. (1)
Indeed I have wholly accomplished the purpose of the gods (viz., the removal of the earth's burden) for which, as requested by Brahmā, I descended on this earth with My part manifestation (Balarāma). (2)
This race (of Yadu), which (is the only surviving burden on the earth and) has (already) been consumed by the curse (of the Brāhmaṇas) will surely perish through mutual strife; (and) on the seventh day the sea will overflow and submerge this city (of Dwaraka). (3)
The moment this (mortal) world is forsaken by Me it will be assailed by Kali (the Dark Age) and before long, O pious one, all its auspiciousness will be gone. (4)
You should in no case live on this terrestrial globe when abandoned by Me; for the Kali age having set in (then), O good Uddhava, people will conceive a liking for unrighteous ways. (5)
Completely shaking off all attachment for your own people and kinsmen and fully concentrating your mind on Me, for your part, go you about the earth looking upon all with an equal eye. (6)
Whatever is being apprehended with the mind, speech, eyes, ears etc., know it to be a creation of the mind and therefore (merely) illusory and transient. (7)
A man with an unsteady (wandering) mind falls a prey to misapprehension consisting in the perception of diversity, which (in its turn) leads to the sense of good and evil; and in the eyes of an individual having the notion of good and evil there exists the distinction of prescribed action, inaction and prohibited action. (8)
Therefore, having controlled your mind and senses, visualize this world (of senses) as projected in the Self and see your own self existing in Me, the Supreme Lord (as one with Me). (9)
Possessed of knowledge (of the meaning of the Vedas) and realization (of what has been taught by them) and with your mind sated through Self-Realization and becoming one with the self of (all) embodied beings, you will no longer be balked by (any) impediments. (10)
He who has transcended the sense of good and evil does not refrain from wrong-doing because he perceives any evil in it; nor does he perform prescribed duties because he thinks well of it; he (merely) acts (by force of habit) like a child (whose actions are never premeditated). (11)
He who has gained certitude about the Self through knowledge (of the true spirit of the Vedas) coupled with realization (of the Truth), who is a friend to all created beings, who is full of peace, and who beholds the universe as one with Me, never undergoes suffering (in the form of transmigration). (12)

(1-12)

श्रीशुक उवाच ।

इत्यादिष्टो भगवता महाभागवतो नृप ।
उद्धवः प्रणिपत्याह तत्त्वजिज्ञासुरच्युतम् ॥ १३॥

Śrī Śuka resumed : Thus instructed by the Lord, Uddhava, the great devotee of the Lord, O protector of men, fell prostrate before Him and, being eager to know the truth, spoke to Him (as follows). (13)

(13)

उद्धव उवाच ।

योगेश योगविन्यास योगात्मन् योगसम्भव ।
निःश्रेयसाय मे प्रोक्तस्त्यागः सन्न्यासलक्षणः ॥ १४॥
त्यागोऽयं दुष्करो भूमन् कामानां विषयात्मभिः ।
सुतरां त्वयि सर्वात्मन्नभक्तैरिति मे मतिः ॥ १५॥
सोऽहं ममाहमिति मूढमतिर्विगाढः
त्वन्मायया विरचितात्मनि सानुबन्धे ।
तत्त्वञ्जसा निगदितं भवता यथाहं
संसाधयामि भगवन्ननुशाधि भृत्यम् ॥ १६॥
सत्यस्य ते स्वदृश आत्मन आत्मनोऽन्यं
वक्तारमीश विबुधेष्वपि नानुचक्षे ।
सर्वे विमोहितधियस्तव माययेमे
ब्रह्मादयस्तनुभृतो बहिरर्थभावाः ॥ १७॥
तस्माद्भवन्तमनवद्यमनन्तपारं
सर्वज्ञमीश्वरमकुण्ठविकुण्ठधिष्ण्यम् ।
निर्विण्णधीरहमु ह वृजिनाभितप्तो
नारायणं नरसखं शरणं प्रपद्ये ॥ १८॥

Uddhava submitted : O Lord (Rewarder) of Yoga, O the ultimate end and support of Yoga, O the embodiment of Yoga ! O the Fountainhead of Yoga ! (it is) for my highest good that this cult of renunciation without any expectation of return has been preached by You. (14)
O all-pervading and all-embracing Lord ! such renunciation of the pleasures of sense is difficult (nay, well-nigh impossible) for those attached to sense-enjoyment; and more so for those who are not devoted to You: such is my conviction. (15)
I am ignorant, O Lord; for I am attached to this body and children, which are the creation of Your Maya. I am immersed in the notion of 'I' and 'Mine'. Therefore, instruct me, Your servant, that I may easily attain to that renunciation which has been taught by You. (16)
O Lord, I do not see, except You, anyone even among the celestials, who can give me instruction about the self-revealed Ātmā, the only Truth. (Even) Brahmā and all these beings are deluded by Your Māyā as they look upon external things as real. (17)
Therefore, afflicted as I am with sorrows and with my mind turned away from the world, O Lord, I, seek refuge in You, who are (no other than) Lord Nārāyaṇa, the friend of (all) living beings, devoid of (all) defects, eternal and infinite, omniscient, the supreme Ruler of all, whose abode is the eternal Vaikuṇṭha ! (18)

(14-18)

श्रीभगवानुवाच ।

प्रायेण मनुजा लोके लोकतत्त्वविचक्षणाः ।
समुद्धरन्ति ह्यात्मानमात्मनैवाशुभाशयात् ॥ १९॥
आत्मनो गुरुरात्मैव पुरुषस्य विशेषतः ।
यत्प्रत्यक्षानुमानाभ्यां श्रेयोऽसावनुविन्दते ॥ २०॥
पुरुषत्वे च मां धीराः साङ्ख्ययोगविशारदाः ।
आविस्तरां प्रपश्यन्ति सर्वशक्त्युपबृंहितम् ॥ २१॥
एकद्वित्रिचतुष्पादो बहुपादस्तथापदः ।
बह्व्यः सन्ति पुरः सृष्टास्तासां मे पौरुषी प्रिया ॥ २२॥
अत्र मां मार्गयन्त्यद्धा युक्ता हेतुभिरीश्वरम् ।
गृह्यमाणैर्गुणैर्लिङ्गैरग्राह्यमनुमानतः ॥ २३॥
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
अवधूतस्य संवादं यदोरमिततेजसः ॥ २४॥
अवधूतं द्विजं कञ्चिच्चरन्तमकुतोभयम् ।
कविं निरीक्ष्य तरुणं यदुः पप्रच्छ धर्मवित् ॥ २५॥

The Lord replied : In this world those who are engaged in investigating the true nature of this world often lift themselves up by their own efforts and rid themselves of the craving for the pleasures of sense. (19)
The Ātmā itself is indeed the (infallible) guide of one's own self, especially in the case of man, inasmuch as by direct perception and inference he can work out his own good. (20)
In their human birth persons of ripe judgment and knowing the secret of Sāṃkhya and Yoga (the paths of Knowledge and Action) directly and clearly perceive Me as their own Self endowed with all faculties. (21)
Numerous forms of living beings with one foot, with two, three, four or many feet and also without feet stand evolved by Me. Of them (all) the human body is (most) dear to Me. (22)
(And) here (in the human body) those who are ever vigilant directly discover Me, the Supreme Ruler—who cannot be perceived (by ordinary means of perception)—through assumption* based on evidences in the shape of material instruments (such as the intellect), which are (themselves) open to perception, as well as through inference on the same grounds. (23)
By way of an illustration on this subject they narrate the following ancient legend in the form of a dialogue between an ascetic of a high order and Yadu of great prowess and intelligence. (24)
Perceiving a youthful Brāhmaṇa† with an unclean body, though full of wisdom, roaming about fearlessly, Yadu, who knew what is Dharma (piety), put (the following) questions to him. (25)

The assumption is that material instruments such as the intellect cannot lead to perception of objects unless they are themselves illumined by some self-effulgent principle such as the Self or God. And the form of the inference is that just as appliances like a hatchet can be wielded only by an active agent, so the intellect etc., too are being used by some intelligent agent
† A reference to II. vii. 4 leads us to conclude that the Brāhmaṇa was no other than Lord Dattātreya

(19-25)

यदुरुवाच ।

कुतो बुद्धिरियं ब्रह्मन्नकर्तुः सुविशारदा ।
यामासाद्य भवाँल्लोकं विद्वांश्चरति बालवत् ॥ २६॥
प्रायो धर्मार्थकामेषु विवित्सायां च मानवाः ।
हेतुनैव समीहन्ते आयुषो यशसः श्रियः ॥ २७॥
त्वं तु कल्पः कविर्दक्षः सुभगोऽमृतभाषणः ।
न कर्ता नेहसे किञ्चिज्जडोन्मत्तपिशाचवत् ॥ २८॥
जनेषु दह्यमानेषु कामलोभदवाग्निना ।
न तप्यसेऽग्निना मुक्तो गङ्गाम्भःस्थ इव द्विपः ॥ २९॥
त्वं हि नः पृच्छतां ब्रह्मन्नात्मन्यानन्दकारणम् ।
ब्रूहि स्पर्शविहीनस्य भवतः केवलात्मनः ॥ ३०॥

Yadu said : Remaining inactive, O Brāhmaṇa sage, whence did you get this highly penetrating wisdom, obtaining which you, though enlightened, go about the world like an (innocent) boy ? (26)
Generally men strive after religious merit, riches and enjoyment, as well as after self-enquiry only from the motive of acquiring longevity, renown and fortune. (27)
You for yourself are able-bodied, learned, skilful, good-looking and sweet-tongued; (nevertheless) you do nothing, covet nothing, and behave like a dunce, a maniac or a devil. (28)
In the midst of people burning with the wild fire of concupiscence and greed, you remain unscathed by that fire, and do not get scorched by it (even) like an elephant standing in the water of the Gaṅgā. (29)
(Pray,) tell us, who are making this enquiry, O Brāhmaṇa, the cause of the joy abiding in your mind, even though you are living singly and are devoid of enjoyment (of the pleasures of sense). (30)

(26-30)

श्रीभगवानुवाच ।

यदुनैवं महाभागो ब्रह्मण्येन सुमेधसा ।
पृष्टः सभाजितः प्राह प्रश्रयावनतं द्विजः ॥ ३१॥

The glorious Lord said: Thus honoured and questioned by Yadu, who was exceptionally intelligent and devoted to the Brāhmaṇas, the highly blessed Brāhmaṇa sage addressed (in the following words) Yadu, who stood bent low with humility. (31)

(31)

ब्राह्मण उवाच ।

सन्ति मे गुरवो राजन् बहवो बुद्ध्युपाश्रिताः ।
यतो बुद्धिमुपादाय मुक्तोऽटामीह तान् श‍ृणु ॥ ३२॥
पृथिवी वायुराकाशमापोऽग्निश्चन्द्रमा रविः ।
कपोतोऽजगरः सिन्धुः पतङ्गो मधुकृद्गजः ॥ ३३॥
मधुहा हरिणो मीनः पिङ्गला कुररोऽर्भकः ।
कुमारी शरकृत्सर्प ऊर्णनाभिः सुपेशकृत् ॥ ३४॥
एते मे गुरवो राजन् चतुर्विंशतिराश्रिताः ।
शिक्षा वृत्तिभिरेतेषामन्वशिक्षमिहात्मनः ॥ ३५॥
यतो यदनुशिक्षामि यथा वा नाहुषात्मज ।
तत्तथा पुरुषव्याघ्र निबोध कथयामि ते ॥ ३६॥
भूतैराक्रम्यमाणोऽपि धीरो दैववशानुगैः ।
तद्विद्वान्न चलेन्मार्गादन्वशिक्षं क्षितेर्व्रतम् ॥ ३७॥
शश्वत्परार्थसर्वेहः परार्थैकान्तसम्भवः ।
साधुः शिक्षेत भूभृत्तो नगशिष्यः परात्मताम् ॥ ३८॥
प्राणवृत्त्यैव सन्तुष्येन्मुनिर्नैवेन्द्रियप्रियैः ।
ज्ञानं यथा न नश्येत नावकीर्येत वाङ्मनः ॥ ३९॥
विषयेष्वाविशन् योगी नानाधर्मेषु सर्वतः ।
गुणदोषव्यपेतात्मा न विषज्जेत वायुवत् ॥ ४०॥
पार्थिवेष्विह देहेषु प्रविष्टस्तद्गुणाश्रयः ।
गुणैर्न युज्यते योगी गन्धैर्वायुरिवात्मदृक् ॥ ४१॥
अन्तर्हितश्च स्थिरजङ्गमेषु
ब्रह्मात्मभावेन समन्वयेन ।
व्याप्त्याव्यवच्छेदमसङ्गमात्मनो
मुनिर्नभस्त्वं विततस्य भावयेत् ॥ ४२॥
तेजोऽबन्नमयैर्भावैर्मेघाद्यैर्वायुनेरितैः ।
न स्पृश्यते नभस्तद्वत्कालसृष्टैर्गुणैः पुमान् ॥ ४३॥
स्वच्छः प्रकृतितः स्निग्धो माधुर्यस्तीर्थभूर्नृणाम् ।
मुनिः पुनात्यपां मित्रमीक्षोपस्पर्शकीर्तनैः ॥ ४४॥
तेजस्वी तपसा दीप्तो दुर्धर्षोदरभाजनः ।
सर्वभक्षोऽपि युक्तात्मा नादत्ते मलमग्निवत् ॥ ४५॥
क्वचिच्छन्नः क्वचित्स्पष्ट उपास्यः श्रेय इच्छताम् ।
भुङ्क्ते सर्वत्र दातॄणां दहन् प्रागुत्तराशुभम् ॥ ४६॥
स्वमायया सृष्टमिदं सदसल्लक्षणं विभुः ।
प्रविष्ट ईयते तत्तत्स्वरूपोऽग्निरिवैधसि ॥ ४७॥
विसर्गाद्याः श्मशानान्ता भावा देहस्य नात्मनः ।
कलानामिव चन्द्रस्य कालेनाव्यक्तवर्त्मना ॥ ४८॥
कालेन ह्योघवेगेन भूतानां प्रभवाप्ययौ ।
नित्यावपि न दृश्येते आत्मनोऽग्नेर्यथार्चिषाम् ॥ ४९॥
गुणैर्गुणानुपादत्ते यथाकालं विमुञ्चति ।
न तेषु युज्यते योगी गोभिर्गा इव गोपतिः ॥ ५०॥
बुध्यते स्वे न भेदेन व्यक्तिस्थ इव तद्गतः ।
लक्ष्यते स्थूलमतिभिरात्मा चावस्थितोऽर्कवत् ॥ ५१॥

The Brāhmaṇa said: Many are my preceptors, O king, selected by my keen sense, acquiring wisdom from whom I wander in the world free (from all turmoil and worry). Please hear about them. (32)
The earth, the air, the sky, water, fire, the moon and the sun, the dove, the boa-constrictor, the sea, the moth, the honey-bee, the elephant, the honey-gatherer, the deer, the fish, Piṅgalā (a courtesan), the osprey, the infant, the maiden, the forger of arrows, the serpent, the spider and the Bhṛṅga (a kind of wasp)—these twenty-four have been accepted, O king, by me as preceptors. From the conduct of these have I learnt all that I had to learn in this life for my good. (33—35)
I (presently) tell you, O tiger among men, what I learnt from whom and how, O son of Yayāti (Nahuṣa's son); (please) hear it. (36)
I imbibed from the earth her vow, viz., that remaining unperturbed even while being oppressed by beings following the will of Providence, a man should not deviate from his course (of righteousness), conscious of the fact (of their being subject to the will of Providence). (37)
A pious man should learn from the mountain (a modification of the earth itself) that (like a mountain) all his movements should ever be guided by altruism and that his (very) birth is solely intended for (the service of) others. (Similarly) as a disciple of the tree (another modification of the earth) he should learn (complete) submission to the will of others. (38)
An ascetic should remain fully gratified with bare sustenance after the manner of the life-breath (a form of the air, which is sustained by mere subsistence) and should not pamper his senses by means of articles which are delightful to them. He should (only) so manage that his cognitive faculty may not be lost (through starvation), nor should he indulge himself in such a manner that his speech and mind may be diverted. (39)
Though moving (freely) among (and enjoying) all (sorts of) objects (of the senses) possessing diverse characteristics, a Yogi should not get particularly attached, to them any more than the (external) air, his to mind remaining unaffected by their merits or demerits. (40)
Although clothed in earthly bodies in this (mortal) plane and (appearing as though) endowed with their characteristics (plumpness, slimness and so on), an ascetic who has his eyes fixed on the Self is not (actually) endowed with those characteristics any more than the air is with the odours (of various kinds, which really belong to the particles of earth wafted by the air and not to the air itself). (41)
Though clothed in a body, the ascetic should, by identifying himself with Brahma (the Infinite), visualize the affinity of his all-pervading soul with the sky in the shape of freedom from (all) limitations and absence of attachment because of its interpenetrating all mobile and immobile organisms at once. (42)
The soul is not touched by material adjuncts (like the body)—(which are) the creation of Kāla (the Time-Spirit) and are constituted of fire, water and earth (in the form of its products, viz., food-grains)—any more than the sky is by phenomena like the clouds, tossed by the wind. (43)
Bearing (close) affinity with water, an ascetic is transparent, soft by nature, sweet and a seat of purity and purifies people through (mere) sight, touch and utterance of his name. (44)
Full of glory and made brighter by glow (in the shape of austerity), formidable and having no vessel other than his belly, the Yogi, like fire, does not imbibe any impurity (in the form of sin) even though consuming anything and everything (although he never consciously eats any impure substance). (45)
(Like fire, again,) he remains hidden from view at times and becomes visible at others, (thereby) earning the respect of those who seek blessedness. And burning the past as well as the future sin of those who make an offering to him, he eats everywhere (only that which is offered by others). (46)
(Again, even) as fire (though having no definite shape of its own) assumes the shape of the firewood through which it reveals itself, (so) having entered a particular body (viz., that of a divinity or a sub-human creature) possessed of noble or ignoble characteristics and evolved by His own Māyā, the all-pervading Brahma appears endowed with that (very) form. (47)
The (various) states beginning with birth and ending with death, brought about by (the passage of) Time, whose course cannot be perceived, belong to the body alone and not to the soul, just as appearance and disappearance etc., occur only to the digits of the moon (and not to the moon itself). (48)
Though taking place every moment by force of Time, which flits with the rapidity of a stream (of water), the birth and death of bodies assumed by the Spirit are not perceived any more than the rising and going out of the flames of fire (which likewise take place every moment). (49)
Like the sun sucking the moisture (in summer) and releasing it (during the monsoons) by its rays, a Yogi (engaged in the quest of the Spirit) enjoys with his senses the objects of the senses and parts with them according to the needs of the moment but is not affected (by the act of enjoyment or gift). (50)
(Even) as the sun reflected in a reflecting substance (e.g., a vessel full of water), is perceived by men of gross understanding differently (though one and the same) as though existing in the vessel etc., so is the (one) self clothed in a vesture (like the body) understood differently by those who recognize the physical body as their self, though one by itself. (51)

(32-51)

नातिस्नेहः प्रसङ्गो वा कर्तव्यः क्रापि केनचित् । कुर्वन् विन्देत सन्तापं कपोत इव दीनधीः । ५२ ।
कपोतः कश्चनारण्ये कृतनीडो वनस्पती । कपोत्या भार्यया सार्धमुवास कतिचित् समाः । ५३ ।
कपोती स्नेहगुणितहृदयी गृहधर्मिणी । दृष्टि दृष्ट्याङ्गमङ्गेन बुद्धि बुद्ध्या बबन्धतुः । ५४ ।
शय्यासनाटनस्थानवार्ताक्रीडाशनादिकम् । मिथुनीभूय विस्वथौ चेरतुर्वनराजिषु । ५५ ।
यं यं वाञ्छति सा राजस्तर्पयन्त्यनुकम्पिता । तं तं समनयत् कामं कृच्छ्रेणाप्यजितेन्द्रियः । ५६ ।
कपोती प्रथमं गर्भं गृह्णती काल आगते । अण्डानि सुषुवे नीडे स्वपत्युः सन्निधौ सती । ५७ ।
तेषु काले व्यजायन्त रचितावयवा हेरः । शक्तिभिर्दुर्विभाव्याभिः कोमलाङ्गतनूरुहाः । ५८ ।
प्रजाः पुपुषतुः प्रीती दम्पती पुत्रवत्सली । शृण्वन्ती कृजितं तासां निर्वृतौ कलभाषितैः । ५९ ।
तासां पतत्रैः सुस्पर्शैः कृजितैर्मुग्धचेष्टितैः । प्रत्युद्रमैरदीनानां पितरौ मुदमापतुः । ६० ।
स्नेहानुबद्धहृदयावन्योन्यं विष्णुमायया । विमोहितौ दीनधियौ शिशून् पुपुषतुः प्रजाः । ६१ ।
एकदा जग्मतुस्तासामब्रार्थं तौ कुटुम्बिनी । परितः कानने तस्मिन्नर्थिनी चेरतुश्चिरम् । ६२ ।
दृष्ट्वा तोल्लुब्धकः कश्चिद् यदृच्छातो वनेचरः । जगृहे जालमातत्य चरतः स्वालयान्तिके । ६३ ।
कपोतश्च कपोती च प्रजापोषे सदोत्सुकौ । गतौ पोषणमादाय स्वनीडमुपजग्मतुः । ६४ ।
कपोती स्वात्मजान् वीक्ष्य बालकाञ्जलसंवृतान् । तानभ्यधावत् क्रोशन्ती क्रोशतो भूशदुःखिता । ६५ ।
सासकृत्स्नेहगुणिता दीनचित्ताजमायया । स्वयं चावध्यत शिचा बद्धान् पश्यन्त्यपस्मृतिः । ६६ ।
कपोतश्चात्मजान् बद्धानात्मनोऽप्यधिकान् प्रियान् । भार्या चात्मसमां दीनो विललापातिदुःखितः । ६७ ।
अहो मे पश्यतापायमल्पपुण्यस्य दुर्मतेः । अतृप्तस्याकृतार्थस्य गृहस्त्रैर्वर्गिको हतः । ६८ ।
अनुरूपानुकूला च यस्य मे पतिदेवता । शून्ये गृहे मां सन्त्यन्य पुत्रैः स्वयांति साधुभिः । ६९ ।
सोऽहं शून्ये गृहे दीनो मृतदारो मृतप्रजः । जिजीविषे किमर्थं वा विधुरो दुःखजीवितः । ७० ।
तांस्तथैवावृताञ्छिन्भिर्मृत्युग्रस्तान् विचेष्टतः । स्वयं च कृपणः शिशु पश्यन्नप्यबुधोऽपतत् । ७१ ।
तं लब्ध्वा लुब्धकः क्रूरः कपोतं गृहमेधिनम् । कपोतकान् कपोतीं च सिद्धार्थः प्रययौ गृहम् । ७२ ।
एवं कुटुम्ब्यशान्तात्मा द्वन्द्वारामः पतत्रिवत् । पुण्यान् कुटुम्बं कृपणः सानुबन्धोऽवसीदति । ७३ ।
यः प्राप्य मानुषं लोकं मुक्तिद्वारमपावृतम् । गृहेषु खगवत् सत्स्तस्तमारूढच्युतं विदुः । ७४ ।
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायामेकादशस्कन्धे सप्तमोऽध्यायः । ७ ।
नातिस्नेहः प्रसङ्गो वा कर्तव्यः क्वापि केनचित् ।
कुर्वन् विन्देत सन्तापं कपोत इव दीनधीः ॥ ५२॥
कपोतः कश्चनारण्ये कृतनीडो वनस्पतौ ।
कपोत्या भार्यया सार्धमुवास कतिचित्समाः ॥ ५३॥
कपोतौ स्नेहगुणितहृदयौ गृहधर्मिणौ ।
दृष्टिं दृष्ट्याङ्गमङ्गेन बुद्धिं बुद्ध्या बबन्धतुः ॥ ५४॥
शय्यासनाटनस्थानवार्ताक्रीडाशनादिकम् ।
मिथुनीभूय विश्रब्धौ चेरतुर्वनराजिषु ॥ ५५॥
यं यं वाञ्छति सा राजन् तर्पयन्त्यनुकम्पिता ।
तं तं समनयत्कामं कृच्छ्रेणाप्यजितेन्द्रियः ॥ ५६॥
कपोती प्रथमं गर्भं गृह्णती काल आगते ।
अण्डानि सुषुवे नीडे स्वपत्युः सन्निधौ सती ॥ ५७॥
तेषु काले व्यजायन्त रचितावयवा हरेः ।
शक्तिभिर्दुर्विभाव्याभिः कोमलाङ्गतनूरुहाः ॥ ५८॥
प्रजाः पुपुषतुः प्रीतौ दम्पती पुत्रवत्सलौ ।
श‍ृण्वन्तौ कूजितं तासां निर्वृतौ कलभाषितैः ॥ ५९॥
तासां पतत्रैः सुस्पर्शैः कूजितैर्मुग्धचेष्टितैः ।
प्रत्युद्गमैरदीनानां पितरौ मुदमापतुः ॥ ६०॥
स्नेहानुबद्धहृदयावन्योन्यं विष्णुमायया ।
विमोहितौ दीनधियौ शिशून् पुपुषतुः प्रजाः ॥ ६१॥
एकदा जग्मतुस्तासामन्नार्थं तौ कुटुम्बिनौ ।
परितः कानने तस्मिन्नर्थिनौ चेरतुश्चिरम् ॥ ६२॥
दृष्ट्वा तान् लुब्धकः कश्चिद्यदृच्छातो वनेचरः ।
जगृहे जालमातत्य चरतः स्वालयान्तिके ॥ ६३॥
कपोतश्च कपोती च प्रजापोषे सदोत्सुकौ ।
गतौ पोषणमादाय स्वनीडमुपजग्मतुः ॥ ६४॥
कपोती स्वात्मजान् वीक्ष्य बालकान् जालसंवृतान् ।
तानभ्यधावत्क्रोशन्ती क्रोशतो भृशदुःखिता ॥ ६५॥
सासकृत्स्नेहगुणिता दीनचित्ताजमायया ।
स्वयं चाबध्यत शिचा बद्धान् पश्यन्त्यपस्मृतिः ॥ ६६॥
कपोतश्चात्मजान् बद्धानात्मनोऽप्यधिकान् प्रियान् ।
भार्यां चात्मसमां दीनो विललापातिदुःखितः ॥ ६७॥
अहो मे पश्यतापायमल्पपुण्यस्य दुर्मतेः ।
अतृप्तस्याकृतार्थस्य गृहस्त्रैवर्गिको हतः ॥ ६८॥
अनुरूपानुकूला च यस्य मे पतिदेवता ।
शून्ये गृहे मां सन्त्यज्य पुत्रैः स्वर्याति साधुभिः ॥ ६९॥
सोऽहं शून्ये गृहे दीनो मृतदारो मृतप्रजः ।
जिजीविषे किमर्थं वा विधुरो दुःखजीवितः ॥ ७०॥
तांस्तथैवावृतान् शिग्भिर्मृत्युग्रस्तान् विचेष्टतः ।
स्वयं च कृपणः शिक्षु पश्यन्नप्यबुधोऽपतत् ॥ ७१॥
तं लब्ध्वा लुब्धकः क्रूरः कपोतं गृहमेधिनम् ।
कपोतकान् कपोतीं च सिद्धार्थः प्रययौ गृहम् ॥ ७२॥
एवं कुटुम्ब्यशान्तात्मा द्वन्द्वारामः पतत्रिवत् ।
पुष्णन् कुटुम्बं कृपणः सानुबन्धोऽवसीदति ॥ ७३॥
यः प्राप्य मानुषं लोकं मुक्तिद्वारमपावृतम् ।
गृहेषु खगवत्सक्तस्तमारूढच्युतं विदुः ॥ ७४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे सप्तमोऽध्यायः ॥ ७॥

Excessive fondness or attachment should never be conceived for any person or object by anyone. The mind of a man who does so becomes unhappy and he comes to grief like the (famous) dove (of the legend). (52)
Having built a nest on a tree, a certain dove lived in a forest with its mate, the female dove, for some years. (53)
With their hearts bound through love and enjoying the pleasures of copulation, the pair knit their understanding with understanding, eye with eye and body with body. (54)
Free from fear or reserve (in relation to one another), they slept, sat, flew about, stood, chatted, sported and ate together in the rows of trees of that forest. (55)
The male dove, whose senses were out of its control, procured even with (great) hardship whatever enjoyment its mate craved for, inasmuch as the latter gratified it (in every way) and was (in turn) treated with (great) sympathy. (56)
Conceiving for the first time, the female bird, who was devoted to the male, laid eggs, when the time came, in the nest by the side of its mate. (57)
At the proper time there emerged from the eggs fledglings with delicate limbs (fully) evolved by the inconceivable potencies of Lord Śrī Hari (in the form of the Time-Spirit, destiny, nature and so on), and covered with soft down. (58)
Hearing their cooing and delighted by their sweet chirping, the pair, fond as they were of their offsprings, nourished them with (great) affection. (59)
The parents derived (great) joy through (the touch of) the feathers, (so) pleasant to touch, (sweet) chirps and charming movements of their happy youngs and their coming forth to meet them. (60)
With their hearts knit together by mutual affection and deluded by the Māyā (enchanting potency) of Lord Viṣṇu, the parent birds brought up their young brood with their mind (ever) distracted (through solicitude for them). (61)
Desiring food for their offsprings, the pair, that now had a (large) family (to support) went out in search of it, and wandered all about the forest for long. (62)
A fowler, who roamed about in the forest, appeared there by chance and, seeing the little birds sporting near their own nest, spread his net and caught them. (63)
(Meanwhile) the male and the female doves, which were always anxious to nourish their progeny and had gone out (in search of nourishment), returned to their nest with the nourishment. (64)
Perceiving its young brood caught in the net and wailing, the female dove felt extremely miserable and flew to them screaming. (65)
Bound by (ties of) affection bestowed (on them) more than once through the Māyā of the birthless Lord, the female dove, afflicted in mind as she was, forgot that it might likewise be caught in the trap and (even though) seeing the little ones entangled, was caught in the trap itself. (66)
Sore distressed to find its offsprings, dearer than itself, caught alongwith its mate, which was as dear (to it) as its own self, the male dove helplessly wailed (as follows):—(67)
"Oh! behold my ruin, scanty of virtue and evil-minded as I am. Though I am (still) unsatiated (with the pleasures of sense) and am yet unaccomplished of purpose, my household life, which was the (only) means of realizing the threefold object of life has been brought to an (abrupt) end. (68)
My mate—that looked upon me as its object of veneration, was agreeable (to me in everyway) and was a match for me (in every respect)—is going to heaven with its innocent (guileless) offsprings, leaving me once for all in this desolate dwelling. (69)
Such as I am, whose mate and progeny are no more, what for should I seek to survive as a wretched widower leading a miserable life in my deserted habitat?" (70)
Seeing them entangled in the net and struggling in the jaws of death, the foolish and feebleminded dove likewise fell into the trap of its own accord. (71)
Having (thus) secured the male dove, the master of its household, as well as its mate and progeny (the young doves), and accomplished of purpose, the cruel fowler returned home. (72)
Maintaining his family in the aforesaid manner, any householder of unquiet mind, revelling in the pairs of opposites (such as joys and sorrows) and attached to the pleasures of sense comes to grief, like the aforesaid dove, with (all) those connected with him (viz., his wife and children). (73)
The wise recognize him as having fallen from a height on (once) climbing up to it, who, having attained a human body, which is an open door (as it were) to (the mansion of) final beatitude, remains attached, like the (aforesaid) dove, to his household. (74)

Thus ends the seventh discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(Preamble)