श्रीभगवानुवाच ।
मल्लक्षणमिमं कायं लब्ध्वा मद्धर्म आस्थितः ।
आनन्दं परमात्मानमात्मस्थं समुपैति माम् ॥ १॥
गुणमय्या जीवयोन्या विमुक्तो ज्ञाननिष्ठया ।
गुणेषु मायामात्रेषु दृश्यमानेष्ववस्तुतः ।
वर्तमानोऽपि न पुमान् युज्यतेऽवस्तुभिर्गुणैः ॥ २॥
सङ्गं न कुर्यादसतां शिश्नोदरतृपां क्वचित् ।
तस्यानुगस्तमस्यन्धे पतत्यन्धानुगान्धवत् ॥ ३॥
ऐलः सम्राडिमां गाथामगायत बृहच्छ्रवाः ।
उर्वशीविरहान्मुह्यन् निर्विण्णः शोकसंयमे ॥ ४॥
त्यक्त्वाऽऽत्मानं व्रजन्तीं तां नग्न उन्मत्तवन्नृपः ।
विलपन्नन्वगाज्जाये घोरे तिष्ठेति विक्लवः ॥ ५॥
कामानतृप्तोऽनुजुषन् क्षुल्लकान् वर्षयामिनीः ।
न वेद यान्तीर्नायान्तीरुर्वश्याकृष्टचेतनः ॥ ६॥
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The glorious Lord began again : Having obtained this (human) body, the (sole) medium of perceiving My true nature, he who has betaken himself to the course of conduct pleasing to Me (viz., the path of Devotion) duly attains to Me, his very Self, the embodiment of supreme Bliss, dwelling in his own heart. (1)
(Once) completely freed, by means of firm devotion to the path of Knowledge, from the bondage of Matter (which conditions the embodied soul) the Jiva does not get attached to the unreal objects of senses, though living in the midst of such objects, which are mere creations of Māyā (My deluding potency) and are being falsely perceived (as one's own self or possession). (2)
One should on no account cultivate the fellowship of unworthy men given to the gratification of their sexual urge and satisfaction of their hunger (alone); (for) the follower of (even) one such sensualist falls into (the) blinding darkness (of hell) like a blind man following another blind man. (3)
Falling a prey to infatuation due to separation from Urvaśi (in the first instance) and (eventually) disgusted (with the pleasures of sense) on his grief having been overcome as a result of his meeting her once more at Kuruksetra and attaining to her realm in heaven by offering oblations to the sacred fire entrusted to him by the Gandharvas and thereby propitiating the gods (vide IX. xiv. 32—47), Emperor Purūravā (the son of Ilā) of extensive fame sang the following song (concerning himself, reproduced in verses 7 to 24 below). (4)
As she went leaving him (alone in the bed), the monarch felt (greatly) perturbed and followed her in a state of nature like a madman, crying: "Tarry (awhile), my cruel wife!" (5)
Deprived of his reason by Urvaśi, he was aware neither of the nights that passed nor of the coming ones for years together while repeatedly enjoying the trivial pleasures without satiety. (6) (1-6)
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ऐल उवाच ।
अहो मे मोहविस्तारः कामकश्मलचेतसः ।
देव्या गृहीतकण्ठस्य नायुः खण्डा इमे स्मृताः ॥ ७॥
नाहं वेदाभिनिर्मुक्तः सूर्यो वाभ्युदितोऽमुया ।
मुषितो वर्षपूगानां बताहानि गतान्युत ॥ ८॥
अहो मे आत्मसम्मोहो येनात्मा योषितां कृतः ।
क्रीडामृगश्चक्रवर्ती नरदेवशिखामणिः ॥ ९॥
सपरिच्छदमात्मानं हित्वा तृणमिवेश्वरम् ।
यान्तीं स्त्रियं चान्वगमं नग्न उन्मत्तवद्रुदन् ॥ १०॥
कुतस्तस्यानुभावः स्यात्तेज ईशत्वमेव वा ।
योऽन्वगच्छं स्त्रियं यान्तीं खरवत्पादताडितः ॥ ११॥
किं विद्यया किं तपसा किं त्यागेन श्रुतेन वा ।
किं विविक्तेन मौनेन स्त्रीभिर्यस्य मनो हृतम् ॥ १२॥
स्वार्थस्याकोविदं धिङ्मां मूर्खं पण्डितमानिनम् ।
योऽहमीश्वरतां प्राप्य स्त्रीभिर्गोखरवज्जितः ॥ १३॥
सेवतो वर्षपूगान् मे उर्वश्या अधरासवम् ।
न तृप्यत्यात्मभूः कामो वह्निराहुतिभिर्यथा ॥ १४॥
पुंश्चल्यापहृतं चित्तं को न्वन्यो मोचितुं प्रभुः ।
आत्मारामेश्वरमृते भगवन्तमधोक्षजम् ॥ १५॥
बोधितस्यापि देव्या मे सूक्तवाक्येन दुर्मतेः ।
मनो गतो महामोहो नापयात्यजितात्मनः ॥ १६॥
किमेतया नोपकृतं रज्ज्वा वा सर्पचेतसः ।
रज्जुस्वरूपाविदुषो योऽहं यदजितेन्द्रियः ॥ १७॥
क्वायं मलीमसः कायो दौर्गन्ध्याद्यात्मकोऽशुचिः ।
क्व गुणाः सौमनस्याद्या ह्यध्यासोऽविद्यया कृतः ॥ १८॥
पित्रोः किं स्वं नु भार्यायाः स्वामिनोऽग्नेः श्वगृध्रयोः ।
किमात्मनः किं सुहृदामिति यो नावसीयते ॥ १९॥
तस्मिन् कलेवरेऽमेध्ये तुच्छनिष्ठे विषज्जते ।
अहो सुभद्रं सुनसं सुस्मितं च मुखं स्त्रियाः ॥ २०॥
त्वङ्मांसरुधिरस्नायुमेदोमज्जास्थिसंहतौ ।
विण्मूत्रपूये रमतां कृमीणां कियदन्तरम् ॥ २१॥
अथापि नोपसज्जेत स्त्रीषु स्त्रैणेषु चार्थवित् ।
विषयेन्द्रियसंयोगान्मनः क्षुभ्यति नान्यथा ॥ २२॥
अदृष्टादश्रुताद्भावान्न भाव उपजायते ।
असम्प्रयुञ्जतः प्राणान् शाम्यति स्तिमितं मनः ॥ २३॥
तस्मात्सङ्गो न कर्तव्यः स्त्रीषु स्त्रैणेषु चेन्द्रियैः ।
विदुषां चाप्यविस्रब्धः षड्वर्गः किमु मादृशाम् ॥ २४॥
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Purūravā sang : Astounding (indeed) is the magnitude of my infatuation, my judgment having been clouded by passion, inasmuch as (all) these years of my life have passed unnoticed by me while my neck remained clasped (in embrace) by my celestial wife ! (7)
Charmed by her alas ! I did not perceive when the sun set or when it rose, nor did I know of the days, totalling numbers of years, that rolled by ! (8)
How great is the infatuation of my soul by which myself, a universal monarch, the crest-jewel of kings, was made a toy deer of in the hands of women ! (9)
Crying like a madman, all naked, I followed the woman (even) as she went away deserting me, a ruler of men, including my kingdom, like a straw. (10)
Whence could there be any glory, majesty or lordship in me, who followed a departing woman (even) like a donkey kicked by a she-ass ? (11)
What will be gained through worship of gods, renunciation, askesis, study of scriptures, solitary life or observing silence by him whose heart has been stolen by women ? (12)
Fie upon me, a (veritable) fool, though fancying myself to be a learned man, who, blind as I am to my own (real) interests, have been enslaved by women just like a bull or a donkey, even after attaining sovereignty. (13)
Although I have been enjoying the inebriating nectar of Urvaśi's lips for multitudes of years, my hankering, mind-born as it is, knows no satiety any more than fire could be quenched by (pouring) oblations (into it). (14)
Who else than Lord Viṣṇu (who is above sense-perception), the ruler of those revelling in the Self, can possibly succeed in reclaiming a mind captivated by a lewd woman ? (15)
Even though I was admonished by that celestial woman in truthful words (finding place in a Vedic hymn), the great infatuation lurking in my mind, perverse of intellect and uncontrolled of mind as I am, does not depart. (16)
Or what offence could have been done by her against us any more than by a rope against a man who, being ignorant of its reality, (erroneously) conceived it to be a serpent ? For, (in reality) it is I, whose senses are (still) uncontrolled, that stand to blame. (17)
How incompatible are this dirty body (of a woman), full of bad smell etc., and impure, and the excellences (attributed to it) such as fragrance, purity and delicacy etc., (which are generally associated with a flower). It was through ignorance as a matter of fact that the aforesaid virtues were wrongly attributed (by me) to her body. (18)
It cannot be definitely ascertained whether the body (of a human being) is the property of one's parents, wife (who provides amenities and enjoyment for it), master (employer, if one happens to be a servant), fire (to which it is ultimately and ordinarily consigned at the time of cremation), the dog and the vulture (by which it is consumed in the event of its being left undisposed of after death), the soul (tenating it, which reaps the fruit of its actions) or its near and dear ones (who befriend and render good offices to it). (19)
Man gets attached to such an impure body, which has a contemptible end (in that it resolves itself into worms if interred, into excreta if devoured by animals and into ashes if cremated), and lavishes praise on it in the words "Oh, how delightful is the face of this woman with a shapely nose and full of charming smiles !" (20)
How little difference is there between those who take delight in the body of a woman (which is no more than a mass of skin, flesh, blood, nerves, fat, marrow and bones), (on the one hand) and the worms wallowing in ordure, urine and pus (on the other)? (21)
Therefore, he who is alive to his (own) interests should on no account associate even through sight with the fair sex nor with slaves of woman; (for) it is through contact of the senses with their objects that the mind is agitated, not otherwise. (22)
No (such) agitation follows from an unseen or unheard of object; (hence) the mind of a man who does not direct his senses towards their objects becomes still and (eventually) gets composed. (23)
Therefore, one should not associate through the senses with the fair sex nor with those devoted to woman; (for) the five senses and the mind do not deserve to be trusted even by the wise, much less by (indiscreet) men like me. (24) (7-24)
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श्रीभगवानुवाच ।
एवं प्रगायन् नृपदेवदेवः
स उर्वशीलोकमथो विहाय ।
आत्मानमात्मन्यवगम्य मां वै
उपारमज्ज्ञानविधूतमोहः ॥ २५॥
ततो दुःसङ्गमुत्सृज्य सत्सु सज्जेत बुद्धिमान् ।
सन्त एतस्य छिन्दन्ति मनोव्यासङ्गमुक्तिभिः ॥ २६॥
सन्तोऽनपेक्षा मच्चित्ताः प्रशान्ताः समदर्शिनः ।
निर्ममा निरहङ्कारा निर्द्वन्द्वा निष्परिग्रहाः ॥ २७॥
तेषु नित्यं महाभाग महाभागेषु मत्कथाः ।
सम्भवन्ति हि ता नॄणां जुषतां प्रपुनन्त्यघम् ॥ २८॥
ता ये शृण्वन्ति गायन्ति ह्यनुमोदन्ति चादृताः ।
मत्पराः श्रद्दधानाश्च भक्तिं विन्दन्ति ते मयि ॥ २९॥
भक्तिं लब्धवतः साधोः किमन्यदवशिष्यते ।
मय्यनन्तगुणे ब्रह्मण्यानन्दानुभवात्मनि ॥ ३०॥
यथोपश्रयमाणस्य भगवन्तं विभावसुम् ।
शीतं भयं तमोऽप्येति साधून् संसेवतस्तथा ॥ ३१॥
निमज्ज्योन्मज्जतां घोरे भवाब्धौ परमायणम् ।
सन्तो ब्रह्मविदः शान्ता नौर्दृढेवाप्सु मज्जताम् ॥ ३२॥
अन्नं हि प्राणिनां प्राण आर्तानां शरणं त्वहम् ।
धर्मो वित्तं नृणां प्रेत्य सन्तोऽर्वाग्बिभ्यतोऽरणम् ॥ ३३॥
सन्तो दिशन्ति चक्षूंषि बहिरर्कः समुत्थितः ।
देवता बान्धवाः सन्तः सन्त आत्माहमेव च ॥ ३४॥
वैतसेनस्ततोऽप्येवमुर्वश्या लोकनिस्पृहः ।
मुक्तसङ्गो महीमेतामात्मारामश्चचार ह ॥ ३५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायामेकादशस्कन्धे षड्विंशोऽध्यायः ॥ २६॥
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The glorious Lord continued : Singing thus at the top of his voice, the celebrated Purūravā (the object of veneration of kings and gods alike) left the realm of Urvaśi and, having realized Me as his very self (dwelling) in his (own) heart and shaken off, by dint of that realization, his delusion (in the shape of identification with the body etc.), retired forthwith from the world. (25)
Therefore, eschewing evil company, a prudent man should associate with the righteous; (for) the latter cut asunder the deep attachment of his mind (for the pleasures of sense) by their precepts. (26)
The righteous are free from craving (for the pleasures of sense), have their mind fixed on Me, are perfectly serene (free from passion), view everything alike (as an embodiment of Brahma), are free from the senses of mineness as well as from the ego-sense (identification from the body etc.), are unaffected by the pairs of opposites and own no property. (27)
In the midst of those exceedingly fortunate people, O highly blessed Uddhava, My stories are always told—stories that are salutary to mankind and eradicate the sin of those that take delight in them. (28)
They who listen to them, sing them and as a matter of fact heartily approve of them and are respectful towards Me, nay, exclusively devoted to Me (expecting no other return) and are full of reverence acquire devotion to Me. (29)
What else remains to be achieved by the pious soul who has attained devotion to Me, endowed with endless virtues (potencies), the (ultimate) Cause of all, the embodiment of (Truth,) Consciousness and Bliss? (30)
(Even) as cold, dismay and darkness disappear in the case of a man who betakes himself to the glorious Agni (the god of fire), so do the rigidity and obtuseness (born of stern devotion to duty), the fear of future births and its root, ignorance, get dissolved in the case of the man who renders loving service to pious souls. (31)
Just as a strong bark is the supreme resort to those that are being drowned in water, noble souls who have realized Brahma and have attained (perfect) peace of mind are the highest resort to those who having sunk (once) to the lowest depths are coming (once more) to the surface in the ocean of mundane existence. (32)
(Just as) food is life itself to those that breathe, (as) I am the only shelter to the afflicted, and (even as) piety is the (only) wealth for men (to depend upon) in the other world (after death), (so) saints are the (only) resort to him who is afraid of being born (again and again) on this (mortal) plane. (33)
(Even) having fully risen, the sun bestows (on us) the external eye (alone), whereas holy men confer (on those enjoying their fellowship) inner eyes (in the shape of knowledge relating to the Saguna and Nirguna aspects of Brahma). Holy men (therefore) are (veritable) gods as well as one's near and dear ones. They are one's (very) soul (nay,) Myself. (34)
Rid in this way of longing for Urvaśi's realm (or sight), and free from (all) attachment due to the fellowship of saints, Purūravā (the son of Sudyumna, who had attained a feminine form under the name of Ilā alongwith his retinue due to the curse of Goddess Pārvati) went about this globe revelling in the Self: so the tradition goes. (35)
Thus ends the twenty-sixth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (25-35)
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