The jīva, using the doors of the six senses, wanders around in saṁsāra, having walked along the difficult road belonging to persons who identify with the body, with many obstructions, experiencing saṁsāra with beginningless happiness and distress arising from accepting and rejecting a series of various bodies, produced by performing auspicious or inauspicious acts which are divided according to the three guṇas. The jīva, like a wealthy merchant greedy for objects of enjoyment, though experiencing karmas produced by his body through the agency of māyā controlled by the Lord while walking in the most inauspicious forest of saṁsāra which is similar to a crematorium and performing useless actions with many obstacles, even now does not attain the feet of the devotees attracted to worshipping the Lord in the form of guru.
In that forest, the thieves are the six senses. Just as thieves plunder a mans wealth which is meant for service to the Lord and has been attained with great difficulty by rightful means, and just as thieves plunder the wealth of a merchant who is without proper intelligence and has uncontrolled senses, so the senses by their actions of enjoying seeing, touching, hearing, tasting smelling, thinking and deciding, plunder mans wealth.
This verse explains SB 5.13.2. The six plunderers are the six senses. Just as thieves plunder a mans wealth meant for dharma, attained with great difficulty, the six senses steal the wealth of a man with uncontrolled senses by actions of seeing and touching. The wealth is meant for service to the Lord (tad-dharmyam) and for the next world (sāmparāye). Saḍkalpa is the function of the mind. Vyavasāya or ascertainment is the function of the intelligence. The senses plunder the wealth of the person with uncontrolled senses and with a bad intelligence (kunāthasya), just like thieves plunder a person.
The family members such as wife and children, by their actions, are like wolves and jackals. Just as the wolf steals the protected sheep, the family members steal the wealth protected by the miserly husband as he looks on, though he does not want to part with it.
This verse explains the meaning of the jackals. The family members steal the wealth protected by the man, with the logic You should protect us by supplying food and clothing. The object of the verb is svarthikam, referring to his collection of food, ghee and sugar, mentioned in SB 5.13.2. Of the two, the plunderers in the form of the senses are more difficult to control than the jackals of family members.
Just as unburned seeds from weeds, though ploughed under, again spring up as a thicket of brushes, grass and creepers after sowing seeds, the household is the field of action, in which the actions do not cease since the household is a storehouse for desires.
This verse describes the dense thicket of creepers, grass and bushes. Action does not disappear since the household is a storehouse of desires. Just as a pot in which the hing has disappeared still has the smell of hing, activities are not dissipated since impressions remain.
Holding onto this wealth like his very life, the jīva is afflicted by low class men who are like biting mosquitoes and by thieves who are like locusts, vultures, and rats. Sometimes, on the path in the forest, while reflecting, he has a false vision of his unattained kingdom, which is like a Gandharva city, produced by his mind tinged with action, lust and ignorance.
This verse explains the harsh biting of mosquitoes. (SB 5.13.3) The jīva who takes wealth as his life (bahiḥ-prāṇaḥ) is afflicted by low class men, who are like biting mosquitoes. The city of Gandharvas is explained. Sometimes, while deliberating (parivartamānaḥ), with illusory vision he sees a Gandharva city, which refers to his wealth desired by worship, such as becoming a king (nara-lokam), which he has not attained. This arises because of his mind is tainted by actions, lust and ignorance. Seeing the Gandharva city means seeing something other than what actually exists.
In that city, full of desire, addicted to drinking eating, and sex life, he chases after sense objects, like a mirage of water.
He chases after objects which are like mirages.
Sometimes, when his mind becomes absorbed in gold, the color of rajoguṇa, which is the source of unlimited faults, he desires to possess gold, just as a person suffering from cold, desiring fire, chases after a glowing ghost.
This verse explains the firebrand mentioned in SB 5.13.3. The jīvas mind is absorbed in the stool of Agni, gold, which is reddish, the color of rajoguṇa. He desires to take others possessions, represented by gold. He desires to go to hell. This is like a person who, wandering in the forest, anxious for fire to relieve himself of the cold, chases after the glow of a ghost, thinking it to be fire. He does this till he dies.
Sometimes, absorbed in maintaining himself with various items such as house, water and wealth, he runs here and there in the forest of saṁsāra.
This verse describes SB 5.13.4.
Sometimes he places on his lap a beautiful woman, like a whirlwind, and by the impulse of passion, like dust, ignoring the rules of good conduct, his intelligence becomes blinded by passion, like getting dust in his eye, and he cannot recognize the devatās of the directions who are witnesses, and have become invisible to him.
This verse explains the whirlwind. Having a woman on his lap is like being afflicted by a whirlwind. His vision is covered by the impulse of passion, like being covered by dust. His intelligence becomes blinded by lust and he does not recognize the devatās of the directions such as the sun and fire, who witnesses, who have become invisible (rajanī-bhūta).
Though at one time realizing the futility of sense objects, because his memory has been destroyed by absorption in his body, he continually runs after sense objects, which are like a mirage of water.
Sometimes the events are described in order, and sometimes not in sequence. Sometimes there is repetition. But one should not ignore the explanation. It is not possible to make all the roads in the forest straight. Therefore giving up ones own sense of pride, things should be explained as they are in the text. This verse explains the pursuit of a mirage of water. (SB 5.13.5) One time, the person realizes the futility of sense enjoyment (avagata-viṣaya-vaithathyaḥ) but he repeatedly (prāyan) runs after these objects like a mirage of water, because his memory is destroyed by absorption in the body (parābhidhyānena).
Sometimes his ears and heart are pained by the scolding of government officials or enemies, directly or indirectly, who use arrogant words arising from their severe enthusiasm. This is like the sound of owls and crickets.
This verse explains the sound of crickets. (SB 5.13.5) He becomes pained by the scolding of government officials having pride arising from harsh enthusiasm.
When his pious credits are exhausted, he approaches wealthy men, the living dead, without goals in this life and the next, who are like impious trees and creepers such as kāraskara or kākatuṇòa, or like poisoned wells.
This verse explains the impious trees mentioned in SB 5.13.5. The jīva has used up all his pious results by enjoyment. Kāraskara is a poisonous herb. Wealthy men, without goals in this life or the next, are like such trees and similar creepers, or poisonous wells.
Once, after his intelligence has been cheated by materialists, he approaches imposters, who give only suffering this life and the next, like jumping into a dry river bed and breaking ones head.
After his intelligence cheated by association with materialists, he falls into dry river beds and breaks his head. Later he comes to his senses. The material imposters give suffering in this life and the next.
When he cannot support himself by giving pain to others, he gives trouble to his father or son, whom he regards as insignificant.
This verse explains begging food from others. (SB 5.13.6) When he does not have food by a livelihood that gives pain to others, he gives trouble to his father or son which are insignificant like kuśa grass, by bringing troops from the kings gate to harass them.
Sometimes he enters the house which is like a forest fire, devoid of pleasing objects and ending in suffering, and burned by the fire of lamentation, becomes greatly depressed.
This verse explains the forest fire. (SB 5.13.6)
When his wealth, dear as life, is stolen by government officials who are like Rākṣasas, he appears dead, without symptoms of life.
This verse explains how the Yakṣas take his wealth (SB 5.136). He loses all signs of life such as joy. Or he faints from lamentation.
Sometimes he experiences the happiness of a dream out of strong desire, thinking that his dead father or grandfather has appeared.
This verse explains how the jīva enjoys on entering the Gandharva city (SB 5.13.7). Out of strong desire, thinking that his dead father has returned from the other world he experiences the happiness of a dream.
Desiring to take the responsibility for performing elaborate household sacrifices, like desiring to climb a mountain, and agitated by his neighbors absorption in such things, like entering a place with thorns and gravel, he laments.
This verse explains climbing a mountain in SB 5.13.8. Sometimes he becomes overburdened with the weight of performing karmas such as weddings or horse sacrifice, which are like wanting to climb to the top of a mountain. His mind is attracted to the attachment his neighbor has for huge sacrifices. They are performing these big sacrifices. Why cant I do this as well? Thus his mind becomes agitated.
Having lost all fortitude by the intolerable fire of digestion in his body, sometimes he becomes angry at his family members.
This explains how the man becomes pained by the fire of digestion in SB 5.13.8. Gṛhīta-sāraḥ means losing fortitude.
Swallowed by the python of sleep, absorbed in the deepest ignorance, he lies down in the deserted forest. Like a neglected dead body, he does not know anything.
This verse explains being swallowed by a python in SB 5.13.9. .Apaviddha means given up by his friends.
Sometimes, his teeth of pride are broken by the bites of snakes in the form of evil men. Unable to sleep, his consciousness dwindling because of a troubled heart, he falls like a blind man into a blind well.
This verse explains the blind man falling in the well in SB 5.13.9.
Sometimes, when, searching for a drop of honey in the form of pleasure, he takes possession of others wives and properties, is beaten by the king or the husband and falls into insurmountable hell.
This verse explains searching for honey in SB 5.13.10.
Therefore, the wise describe the cultivation of saṁsāra for the living being in this world as karma of two typespious and sinful.
Because of what has been said, they describe the world as karma of sinful and pious types in this world (asmin).
If he is escapes from the punishment allotted by the husband, Devadatta then enjoys, and then Viṣṇumitra. Thus the situation is unstable.
This verse explains having ones enjoyment stolen by another person n SB 5.13. If he escaping the beating by the husband, at the expense of bribes, he will enjoy the women. Then another person called Devadatta appears and enjoys. Then another person appears and enjoys. No one gets to enjoy to his satisfaction.
Unable to counteract the conditions of suffering arising from body, mind, other beings, cold and wind, he becomes depressed by severe anxieties.
This verse explains SB 5.13.11. Daśānām means the conditions of suffering.
Sometimes, whatever he transacts during business or whatever small amount he takes from others creates enmity, because of the tendency to cheat for wealth.
This verse explains the mutual transactions mentioned in SB 5.13.11. Whatever small mount one transacts during business or by taking even twenty cowries from others creates enmity.
On that path, there are misfortunes such as happiness, distress, attachment, hatred, fear, pride, inattention, insanity, lamentation, illusion, greed, dissatisfaction, envy, dishonor, hunger, thirst, anxiety, disease, birth, old age and death.
This verse explains the words Wandering on the path, he almost dies because of the great difficulties, loss of wealth and sickness he encounters mentioned in SB 5.13.13.
Sometimes, embraced by the creeper-like arms of a woman who is māyā herself, he loses discrimination and knowledge, and with heart absorbed in building a house for her pleasure, his heart becomes stolen by the words, glances and actions of sons, daughters, and the sons wife, who are all under his wifes shelter. Uncontrolled in mind, he hurls himself into the greatest insurmountable darkness.
This verse explains taking shelter of the creepers, mentioned in SB 5.13.16. Taking shelter of the creepers means he is embraced by a woman who is none other than the Lords māyā. In this state he loses discrimination and knowledge. His mind becomes absorbed in building a house for enjoyment with his wife (yat). His heart is stolen away by the words, actions and glances of, daughters, sons and the sons wife under the wifes shelter.
Sometimes, afraid of the cakra of the Supreme Lord, which represents time from the smallest unit up to the life span of Brahmā, and which turns quickly through all the ages of life, destroying the lives of all beings from Brahmā to grass, who are absorbed in their material affairs, the jīva does not respect the Lord of sacrifice who holds that cakra, but instead accepts imposters devoid of proper conduct, who are like herons, vultures and cranes as objects of worship.
This verse explains the sentence Being afraid of group of lions in the forest, he makes friends with cranes, herons and vultures in verse SB 5.13.16. In fear of the cakra, he accepts the imposters as worshipable along with their imaginary scriptures (sāḍketyena). The cakra is characterized prominently (upa) by time from the smallest fraction of time (paramāṇu) to the life span of Brahmā. Another version has dvi-parārdhāpavargāt kālopalakṣaṇāt. The cakra is the very form of time. It quickly destroys the living beings from Brahmā to grass by its turning, with the passing of age from youth to old age (vayasā). They do not notice this. The genitive used for the accusative case (bhūtānām). Or the word life can be supplied: the cakra destroys the life of the livings beings. The cakra is vigilant (animiṣataḥ). Arya-samaya-parihṛtāḥ means they are devoid of proper behavior.
When the person is greatly cheated by imposters who cheat themselves, he settles among brāhmaṇas, but has no taste for their way of worshipping the Lord of sacrifice by performance of rituals such as taking the sacred thread according to śruti and smṛti. He then joins the śūdras. In that group he performs what is forbidden in the scriptures, such as forbidden sexual union, simply supporting a family like the apes.
This verse explained the phrase cheated by the cranes, he contacts a group of swans in SB 5.13.17. The imposters cheat themselves since they accept a path of their own imagination. One who follows them is cheated more. On some pretext of offense, they kick him out of their group after taking all his money. Nigama-ācāre aśuddhitaḥ means performing what are listed as impure actions in the scriptures. Mithunī-bhāvaḥ means marriage by paying a price for a widow or rejected wife of another.
In the company of those śūdras, without the restriction of rules, independently, with miserly intelligence, forgetting that death will come, he enjoys through material activities while looking at the faces of other similar people.
This verse explains the sentence His senses joyful because of the pleasure arising from them, gazing at their faces, he forgets about death. Niravarodhaḥ means not restricted by the rules of dharma. Forgetting the time of death, he enjoys.
Sometimes he enjoys in houses which give material pleasure and which are like trees, just as the monkey, affectionate to sons and wife, has a festival of sex enjoyment in the trees.
This verse explains enjoying in the trees in SB 5.13.18. Raṁsyan means enjoying. Vyavāya-kṣaṇaḥ means a festival of enjoyment with women.
On the path, he is restricted to sinful acts, and out of fear of death, he falls into ignorance which is like a mountain cave.
With verse explains the phrase out of inattention, he falls from a mountain cliff mentioned in SB 5.13.18. Out of fear of death, in ignorance, he is confined (avarundhānaḥ) to performing sinful acts to prevent serious illness. In this way he is absorbed in himself.
Sometimes, being unable to cope with the unlimited suffering caused by body, mind and natural calamities, such as cold and wind, he becomes depressed because of unending desire for sense objects.
This verse explains the phrase sometimes he is unable to counteract the cold, heat, wind and rain mentioned in SB 5.13.11.
Sometimes in mutual transactions he obtains a little wealth by cheating.
This verse explains SB 5.13.11.
Sometimes lacking wealth, and without bed or chair, determined to attain what he desires but cannot attain, he encounters disrespect from others.
This verse explains devoid of wealth, without bed, chair, house, and amusement, he sometimes begs from others mentioned in SB 5.13.12. Manorathopagatādāne means he is determined to take the wealth that he desires.
Having increased enmity with others because of transactions for money, he marries according to his previous karmas and then gives up the marriage.
This explains the sentence Living with increased enmity because of business transactions for wealth, he marries in SB 5.13.13. Apavahati means again he gives up that marriage.
|| 5.1438 ||
etasmin saṁsārādhvani nānā-kleśopasarga-bādhita āpanna-vipanno yatra yas tam u ha vāvetaras tatra visṛjya jātaṁ jātam upādāya śocan muhyan bibhyad vivadan krandan saṁhṛṣyan gāyan nahyamānaḥ sādhu-varjito naivāvartate 'dyāpi yata ārabdha eṣa nara-loka-sārtho tam adhvanaḥ pāram upadiśanti.
On the path of saṁsāra, one is afflicted by various obstacles and sufferings, giving up the persons who have encountered disaster and death, and accepting those who are born. Lamenting, becoming bewildered, fearing, quarrelling, crying, rejoicing, singing, being bound up by them, devoid of association with devotees, one does not escape. The wise say that the method of crossing over material existence is the Supreme Lord from whom material existence of the jīva has arisen.
This verse explains the sentence Absorbed in the path by ignorance, a person wanders about and does not understand anything in SB 5.13.19. Āpanna-vipannaḥ means receiving disaster and dying. Only in the association of devotees can one cross over the difficulties. The wise point out that the Supreme Lord (tam) from whom material existence has arisen is the way to cross over material existence. (pāram). Association with devotees is the cause.
Crossing material existence is attained by bhakti-yoga, and not by materialistic persons. Those who have given up violence to all beings, who are peaceful, who have controlled their minds, attain freedom from saṁsāra.
The cause of not returning to the material world is described. Samavagacchanti means they attain.
Even though a person may be a conqueror of all directions, a performer of great sacrifices or a sage among kings, lying on the battlefield, on the soil which created enmity with others by thinking This earth is mine, he gives up the earth, and dies.
This verse explains Warriors, who have conquered even the elephants of the directions, thinking in terms of mine, surrounded by enemies, all fall dead on the battlefield mentioned in SB 5.13.15. Even though they conquer all directions, they lie on the earth, which created enmity by thinking it is mine. And giving up that earth, they die.
Taking support of the vine of karma, free of danger and hellish existence, even if he attains Svarga, he remains on the path of saṁsāra, and again enters material existence.
This verse explains Holding onto a creeper, afraid of an elephant, he remains dangling there mentioned in SB 5.13.18-19. Even though one may attain Svarga, one still treads the path of saṁsāra.
The sages glorify the actions of Bharata as follows. Like a fly imitating Garuòa, a king should not imitate the activities of the son of Ṛṣabhadeva, the saintly king and great devotee, even in his mind.
The story of Bharata is concluded with glorification by ancient sages. The wise sing of Bharatas activities (idam). One cannot imitate the path of the son of Ṛṣabha, the saint among kings, since one is unqualified. One cannot even desire in the mind, what to speak of performing the actions.
Bharata, who longed to serve the Lord, gave up wife, sons, friends and kingdom as if they were stool, though they were touching to the heart and thus difficult to give up at a young age
This verse describes Bharatas experience of prema. The word yaḥ because it is connected with the phrase uttamaśloka-lālasaḥ, has no corresponding saḥ. It is like the sentence mīlitaṁ yad abhirāmatādhika: what is implied gives additional beauty. The wife and sons were difficult to give up because they were attractive to the heart. Suhṛd-rājyaṁ is a dvandva compound taken as one item. He gave up his wife and sons while young, whereas Priyavrata gave up his kingdom when he was old. He gave up everything as if it were stool. Giving up stool gives bliss, and not giving it up gives pain. Remembering it makes one spit in disgust. This shows his distinctive character. The reason was that he longed for the Lord who had the highest fame in terms of form, qualities, pastimes, sweetness and powers. He longed to see the Lord. Persons who show detachment by all their senses but are not absorbed in the Lord do not reject wife and sons like stool. This shows Bharatas topmost status as a devotee.
The King did not desire the earth, sons, relatives, objects, wife, all difficult to give up, and did not desire his wealth which was desired by the devatās and which cast glances asking to be engaged in his service. That is appropriate, for even liberation is insignificant for the great devotees whose minds are attracted to serving the Supreme Lord.
In joy the same meaning is repeated to make it clear. He did not desire wealth. This makes his followers glance at wealth while thinking Bharata should have such mercy on her. (sa-daya-avalokām) This is the meaning given by Śrīdhara Svāmī. Or it can refer to wealth, which, looking at Bharata with pity, says Bharata should not accept pains of the body arising from his detachment. He should remain in this house pampered by me. Abhavaḥ even liberation was insignificant. That also is given up.
I offer respects to the personification of sacrifice, the master of dharma, who is skilful in the rules for sacrifice, to the personification of yoga, to the head of Sāḍkhya, to the Lord of prakṛti, to Nārāyaṇa, to Hari. Wanting to give up his deer body, he chanted loudly this prayer.
In three lines, successively karma, jñāna and bhakti are glorified for having greater and greater excellence. I offer respects to the Lord who is expert in the rules for sacrifice (vidhi-naipuṇāya). While desiring to give up (hāsyan) his deer body, not at the time of death, he chanted, since the Lord would make him take birth again to perfect his bhakti.
Anyone who hears, relates or glorifies this narration of the saintly king Bharata whose pure qualities and actions are worshiped by the great devotees-- a story which yields auspiciousness, long life, wealth, fame, heaven and liberation-- achieves all blessings spontaneously, without depending on anything else.
Bharatas pure (avadāta) qualities and actions are worshipped in the Bhāgavatam or by the devotees. Easily, spontaneously (ātmanaḥ), all things desired are attained.
Thus ends the commentary on the Fourteenth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Fourteenth Chapter the characters of the story like the plunderers and the jackals are explained to be the six senses and ones family members. The jīva going into the forest of saṁsāra, even today has not attained the devotees, who, like bees, are attracted to the worship of the lotus feet of guru, a form of the Lord. This means that without taking shelter of the feet of śrī-guru, one wanders around in saṁsāra, having walked along the difficult road, with many obstructions, experiencing saṁsāra with beginningless happiness and distress arising from accepting and rejecting a series of various bodies, produced by performing auspicious or inauspicious acts which are divided according to the three guṇas. Since saṁsāra of the jīva is made by māyā, the jīva should surrender to Māyā-devī. Being pleased with him, she will free him from bondage. Why should one surrender to guru? But māyā is controlled by the Lord. She cannot independently award liberation. It is said in the Gītā:
daivī hyeṣā guṇamayī mama māyā duratyayā
māmeva ye prapadyante māyāmetāṁ taranti te
My māyā made of the guṇas, fit for jīvas pleasure, is hard to surpass, but those who surrender to me alone can cross over māyā. BG 7.14
The use of the word eva indicates that the Lord alone can deliver the jīva, not the combination of the Lord and māyā. Performing many activities which are fruitless and with many obstacles, the jīva does not attain the devotees.