श्रीशुक उवाच ।
अत्रानुवर्ण्यतेऽभीक्ष्णं विश्वात्मा भगवान् हरिः ।
यस्य प्रसादजो ब्रह्मा रुद्रः क्रोधसमुद्भवः ॥ १॥
त्वं तु राजन् मरिष्येति पशुबुद्धिमिमां जहि ।
न जातः प्रागभूतोऽद्य देहवत्त्वं न नङ्क्ष्यसि ॥ २॥
न भविष्यसि भूत्वा त्वं पुत्रपौत्रादिरूपवान् ।
बीजाङ्कुरवद्देहादेर्व्यतिरिक्तो यथानलः ॥ ३॥
स्वप्ने यथा शिरश्छेदं पञ्चत्वाद्यात्मनः स्वयम् ।
यस्मात्पश्यति देहस्य तत आत्मा ह्यजोऽमरः ॥ ४॥
घटे भिन्ने यथाऽऽकाश आकाशः स्याद्यथा पुरा ।
एवं देहे मृते जीवो ब्रह्म सम्पद्यते पुनः ॥ ५॥
मनः सृजति वै देहान् गुणान् कर्माणि चात्मनः ।
तन्मनः सृजते माया ततो जीवस्य संसृतिः ॥ ६॥
स्नेहाधिष्ठानवर्त्यग्निसंयोगो यावदीयते ।
ततो दीपस्य दीपत्वमेवं देहकृतो भवः ।
रजःसत्त्वतमोवृत्त्या जायतेऽथ विनश्यति ॥ ७॥
न तत्रात्मा स्वयञ्ज्योतिर्यो व्यक्ताव्यक्तयोः परः ।
आकाश इव चाधारो ध्रुवोऽनन्तोपमस्ततः ॥ ८॥
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Śrī Śuka began again : In this (Bhāgavata-Mahāpurāṇa) stands celebrated every now and then Lord Śrī Hari, the Soul (Controller) of the universe, of whose exultation and anger were (severally) born Brahmā (the creator) and Rudra (the god of destruction). (1)
You for your part, O king, give up this (foolish) notion, characteristic of a brute, that you will die. Unlike the body—which is born at a particular moment while it was non-existent before and, therefore, perishes—you (the soul that you are) were not so born and (therefore) will not die.(2)
You were never born (as a father) nor will you be born in the form of a son and again in that of a grandson, and so on as the tree from a seed and (again) a seed from the tree; (for) you are (quite) distinct from the body etc., just as fire (is distinct from the firewood). (3)
Since—just as in the dream state a man himself sees his head lopped off—one witnesses the death etc., of one's body (alone, and not of the self, which is the seer and different from those states), the self (within you) is as a matter of fact undying and unborn. (4)
(Just) as when an earthen pot is broken the space enclosed by it is (once more) the same as it was before (the pot came into existence), so when the body is (finally) dissolved (as a result of Self-Realization) the individual soul becomes one with Brahma again. (5)
The mind alone creates bodies, objects of senses and actions for the soul. It is Māyā that creates the aforesaid mind; and from Māyā proceeds the transmigration of the Jiva. (6)
A light maintains its character as light (only) so long as there is found the combination of oil, that which holds the oil, a wick and fire. Even so it is through the action of Rajas, Sattva and Tamas that a body appears and ceases; while transmigration has its root in mistaking the body as one's own self. (7)
(Just as with the going out of a light the element of fire does not perish, so) the soul encased in a body does not perish (with the body)—the soul which is self-effulgent and lies beyond the physical no less than the astral body, inasmuch as it is the support of all, immutable and all-pervasive, (nay,) endless and unparalleled like the sky. (8) (1-8)
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एवमात्मानमात्मस्थमात्मनैवामृश प्रभो ।
बुद्ध्यानुमानगर्भिण्या वासुदेवानुचिन्तया ॥ ९॥
चोदितो विप्रवाक्येन न त्वां धक्ष्यति तक्षकः ।
मृत्यवो नोपधक्ष्यन्ति मृत्यूनां मृत्युमीश्वरम् ॥ १०॥
अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् ।
एवं समीक्षन्नात्मानमात्मन्याधाय निष्कले ॥ ११॥
दशन्तं तक्षकं पादे लेलिहानं विषाननैः ।
न द्रक्ष्यसि शरीरं च विश्वं च पृथगात्मनः ॥ १२॥
एतत्ते कथितं तात यदात्मा पृष्टवान् नृप ।
हरेर्विश्वात्मनश्चेष्टां किं भूयः श्रोतुमिच्छसि ॥ १३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
द्वादशस्कन्धे ब्रह्मोपदेशो नाम पञ्चमोऽध्यायः ॥ ५॥
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Full of constant thought of Lord Vāsudeva, O king, investigate thus (the truth of) the Self encased in your psychophysical organism, by your own effort with the help of syllogistic reasoning. (9)
Urged by the curse of a Brāhmaṇa, the serpent Taksaka will not be able to burn you (the soul within your body, even though it may burn the body). (All) the agents of Death (combined) cannot burn you, who are (no other than) the Death of deaths, the almighty Lord (Himself). (10)
"I am Brahma, the supreme support, and Brahma, the highest goal am I !" Thus identifying yourself with the Absolute (your very Self), and realizing your true nature, you will behold neither the serpent Takṣaka biting you at your feet with its poisonous fangs nor your body nor the universe as apart from you. (11-12)
(All) this has been narrated to you (by me), O dear Parikṣit ! in response to what you, my very self, inquired concerning the pastimes of Lord Śrī Hari, the Soul of the universe, O protector of men ! What more do you desire to hear ? (13)
Thus ends the fifth discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (9-13)
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